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Photographic 

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CIHM/ICMH 

Microfiche 

Series. 


CIHIVI/ICIVIH 
Collection  de 
microfiches. 


Canadian  Institute  for  Historical  Microreproductions  /  Institut  Canadian  de  microreproductions  historlques 


Technical  and  Bibliographic  Notes/Notes  techniques  et  bibliographiquea 


The  Institute  has  attempted  to  obtain  the  best 
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which  may  alter  any  of  the  images  in  the 
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L'Institut  a  microfilm^  le  meilleur  exemplaire 
qu'll  lui  a  iti  possible  de  se  procurer.  Les  details 
de  cet  exemplaire  qui  sont  peut-^tre  uniques  du 
point  de  vue  bibliographique,  qui  peuvent  modifier 
une  image  reproduite,  ou  qui  peuvent  exiger  une 
modification  dans  la  mithode  normale  de  filmage 
sont  indiqu^s  ci-dessous. 


0    Coloured  covers/ 
Couverture  do  couleur 


n 


Covers  damaged/ 
Couve/Uire  endommagie 


□    Coloured  pages/ 
Pages  da  couleur 

□    Pages  damaged/ 
Pages  endommagias 


□    Covers  restored  and/or  laminated/ 
Couverture  restaurie  etJ^Jtu  pelliculie 


□    Pages  restored  and/or  laminated/ 
Pages  restauries  et/ou  peiliculies 


□    Cover  title  missing/ 
Le  titre  de  couverture  manque 


0 


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Pages  dicolor^es,  tachetAes  ou  piquees 


□    Coloured  maps/ 
Cartes  g^ographiques  en  couleur 


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Encre  de  couleur  (i.e.  autre  que  bleue  ou  noire) 


□Pages  detached/ 
Pages  ditachees 

r~7^  Showthrough/ 
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C    Includes  supplementary  material/ 
Comprend  du  materiel  supplementaire 


D 


D 


Tight  binding  may  cause  shadows  or  distortion 
along  interior  margin/ 

La  re  liure  serree  peut  causer  de  I'ombre  ou  de  la 
distorsion  le  long  de  la  marge  int^rieure 

Blank  leaves  added  during  restoration  may 
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pas  iti  filmies. 


D 


Only  edition  available/ 
Seuie  Edition  disponible 


Pages  wholly  or  partially  obscured  by  errata 
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ensure  the  best  possible  image/ 
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obscurcies  par  un  feuillet  d'errata.  une  pelure. 
etc.,  cnt  M  fiim^es  ^  nouveau  de  facon  i 
obtenir  la  meilleure  image  possible. 


D 


Additional  comments:/ 
Commentaires  supplimentaires; 


This  item  is  filmed  at  the  reduction  ratio  checked  below/ 

Ce  document  est  film^  au  taux  de  reduction  indiquA  ci-dessous. 


10X 

14X 

18X 

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to  tha  ganarosity  of: 


r>fj)ninary  of  Quebec 
Library 


L'axamplaira  film*  f ut  raproduit  grAca  it  la 
gdnirositi  da: 

Stminaire  de  Quibec 
Bibliothdque 


Tha  imagaa  appaaring  hara  ara  tha  bast  quality 
possibia  eonsidaring  tha  condition  and  lagibillty 
of  tha  original  copy  and  in  kaaping  with  tha 
filming  contract  spar!flcationa. 


I.aa  images  sulvantaa  ont  AtA  raproduitas  avac  la 
plus  grand  soln.  compta'tanu  da  ia  condition  at 
da  ia  nattati  da  l'axamplaira  film*,  at  an 
conformiti  avac  laa  conditions  du  contrat  da 
fllmaga. 


Original  coplas  in  printad  papar  eovars  ara  filmad 
beginning  with  tha  front  covar  and  ending  on 
the  last  page  with  a  printad  or  illustrated  impres- 
sion, or  the  beck  cover  when  appropriate.  All 
other  originel  copiea  are  filmed  beginning  on  the 
first  page  with  a  printad  or  illustrated  impres- 
sion, and  ending  on  the  last  page  with  a  printed 
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Lee  exemplalrea  originaux  dont  la  couvarture  en 
papier  est  imprimAe  sont  fiimAs  en  commenpant 
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ia  darnlAre  page  qui  comporte  une  telle 
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shall  contain  the  symbol  ^i^  (meaning  "CON- 
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■'■*    ,'  'ji- 


OuestiQns  and  Objections 


CONCBRNINQ 


CATMOLIC 


AND 


ANSWBRBD  BY 


JOHN  JOSEPH  LYNCHt  Arclibiili^||T#roiitfi 


BOSTON: 
Thomas  J.  Fltnk  &  Co. 

63-64  ESSEX  STREET 


■  •  .■*:,    \  /    V- 


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QUESTIONS  AND  OBJECTIONS 


COXCKKNINMJ 


CATHOLIC  DOCTRINE 


■% 


^4 


AND   PRACTICES: 


ANSWERED  BY 

JOHN  JOSEPH   LYNCH, 

ARCHBISHOP  OP  TORONTO. 


"  Thy  te9ti7no}iie<t  are  womlerfal ;  th<re/ore,  iny  soul  Itath  sought 
ihem"-—VsA\M  cxviii. 


BOSTON  : 
Thomas  J.  Flynn  &  Company, 

62--G4  ESSEX  STREET. 


GOPTBXaBT 

THOMAS  J.  FLTNN  A  CO. 


f 


UNITED  STATES  EDITION. 

Issued  by  Thomas  J.  Flynn  &  Co.,  by  the  author- 
ity of  His  Grace  the  Most  Rev.  John  Joseph  Lynch. 
Archbishop  of  Toronto. 


f 


DEDICATION 

TO  OUR  PROTESTANT  FRIENDS. 


hor- 

NCH. 


Mt  Dear  Friends. —  During  a  missionaiy 
career  of  over  thirty  jears,  from  the  Gulf  of 
Mexico  to  Lake  Ontario,  we  have  met  with  many 
estimable  persons  who  were  most  anxious  to  ac- 
quire the  knowledge  of  truth  which  would  lead 
them  most  securely  to  eternal  life.  They  be- 
lieved in  our  Lord  Jesus  Christ  as  their  Redeemer, 
but  were  afraid  to  join  any  of  the  modern  relig- 
ious denominations,  lest  they  might  not  find  in 
them  all  that  Christ  taught.  They  respected  all, 
believing  that  they  contained  many  pious  people ; 
yet  distrusting  their  own  powers  of  examining 
and  pronouncing  which  was  the  true,  or  which 
was  the  false,  they  hesitated  to  join  an}-. 

We  asked  those  persons  if  they  ever  examined 
the  doctrines  of  the  Catholic  Church,  acknowl- 
edged by  all  to  be  the  first ;  they  said  no  ;  they 
were  taught,  and  believed  from  their  infancy,  that 
that  Church  was  most  corrupt  in  its  doctrines 
and  practices.  We  inquired  from  what  source 
they  drew  their  information,  from  its  friends  or 
enemies ;  they  said  that  they  had  never  spoken 
to  a  Catholic  Priest  before,  or  read  a  Catholic 


fv 


DEDICATION. 


book.  Then,  wc  replied,  would  you  not  like,  as 
a  just  man,  before  pronouncing  judgment,  to  give 
fair  play,  and  hear  the  other  side  of  the  question  ? 
We  further  remarked  that  there  were  a  great 
man}'  respectable  and  good-living  Catholics  who 
would  leave  that  Church,  if  it  were  so  corrupt  as 
they  supposed.  We  certainh'  would  not  belong 
to  it ;  that,  in  fact,  if  it  were  so  corrupt  and  per- 
nicious, the  country  should  rise  up  and  petition 
the  Government  to  have  the  Catholics  removed 
from  it. 

We  found  so  much  misconception  concerning 
Catholic  doctrines,  and  consequent!}'  prejudices, 
that  we  considered  it  due  to  truth  and  honor  to 
explain.  First,  what  was  not  the  faith  of  Cath- 
olics ;  and  second,  what  they  do  actually  believe. 
The  knowledge  of  truth  must  do  good.  By  the 
force  of  a  good  principle  implanted  in  our  hearts 
by  our  Divine  Lord,  we  yearn  after  it ;  wiien  we 
find  it,  our  souls  rejoice  ;  and  again,  when  we  are 
delivered  from  a  false  impression  or  idea  w^e  find 
relief.  "  Thou  shalt  not  bear  false  witness 
against  thy  neighbor,"  is  one  of  the  Command- 
ments of  a  just  God,  ^\\\o  wills  that  we  be  re- 
spected, not  only  in  our  property,  but  also  in  our 
reputation.  Man}^  bear  false  witness  (we  hope 
unwittingly)  to  the  faith  and  practices  of  the 
Catholic  Church.  If  we  contribute  a  ray  of  truth 
to  minds  anxious  to  acquire  it,  we  shall  have 
spent  the  few  days  of  our  convalescence  well. 


DEDICATION. 


Our  Protestant  friends  who  know  us,  we  think, 
can  bear  testimou}-  of  our  kindly  feelings  towards 
persons  of  all  denominations.  We  acknowledge 
that  the  precept  of  loving  our  neighbor  as  our- 
selves, extends  bevond  our  relations  and  Church 
associates.  Christ  has  made  no  distinction, 
neither  should  we.  All  mankind  arc  our  breth- 
ren. Trusting  to  a  reciprocal  feeling  on  the  pail 
of  our  Protestant  friends,  we  dedicate  to  them 
this  little  work,  as  a  testimony  of  our  good-will 
and  interest  in  them. 

We  put  the  questions  and  objections  concerning 
the  Catholic  Church  as  nearh'  as  we  could  recol- 
lect, in  the  very  words  used  b}'  our  Protestant 
interrogators.  They  meant  no  offence  in  those 
questions,  and  did  not  take  it  ill  to  be  rightly  in- 
formed, though  the  information  might  shock  their 
old  convictions.  This  is  an  age  of  immense  religious 
activity'.  The  true  faith  is  spreading  and  gaining 
ground  in  man}-  places  ;  it  is  also  combating 
with  increasing  success  the  indifferentism  and  in- 
fidelity which  appear  to  gain  the  ascendency 
amongst  a  certain  class  of  would-be  philosophers. 
Christianity  has  been  on  its  trial  since  its  Founder 
was  judged. by  the  world  and  condemned;  but 
Christianity,  like  its  Author,  reigns  from  the 
cross.  It  conquers  in  great  humiliationf=i  and 
public  calamities.  Our  Lord  has  His  elect  every- 
where, and  is  continually  bringing  them  together. 
"  And  other  sheep  I  have  that  are  not  of  this 


Ifl^  DEDICATION. 

fold ;  them  also  I  must  bring,  and  they  shall 
hear  my  voice,  and  there  shall  be  one  fold  and 
one  Shepherd."  (John  x.  16.)  "That  they 
all  may  be  one  as  thou,  Father,  in  me,  and  I  in 
Thee  ;  that  they  also  may  be  one  in  us,  that  the 
world  ma}'  believe  that  tliou  hast  sent  me."  (John 
xvii.  21.)  Tliere  are  trials  and  tribulations  in 
stoi'e  for  those  who  embrace  and  follow  the  truth, 
but  St.  Paul  consoles  them  when  he  says,  **  For 
that  which  is  at  present  momentary  and  light  of 
our  tribulations  worketh  for  us  above  measure 
exceedingly  an  eternal  weight  of  glory."  (II.  Cor. 
iv.  17.) 

With  an  earnest  prayer  to  our  Divine  Saviour 
for  the  Glor}'  of  His  Kingdom,  and  "  for  Peace 
on  Earth  to  Men  of  Good  Will"  (Luke  ii.  14), 

We  are,  j'ours  faithfully,  in  Christ, 

•i^JOHN  JOSEPH  LYNCH, 

Archbishop  of  ToroiUo, 


HJ 


TO  OUR  CATHOLIC  FRIENDS. 


A  FEW  months  ago,  we  dedicated  to  our  Protes- 
tant friends  the  first  edition  of  our  little  book, 
containing  answers  to  one  hundred  questions 
which  are  usually  proposed  by  Protec 'mts  to 
Catholics.  Our  good  Lord  has  mercifully  blessed 
this  unpretending  work.  It  has  been  found  vcry^ 
useful  aT t!  instructive  to  man\'.  Already  eight 
thoii,  and  copies  have  been  disposed  of,  and  a 
second  edition  is  in  print. 

We  designedly  condensed  the  answers,  that  the 
book  might  be  small  and  cheap,  in  order  to  reach 
all  classes. 

We  have  been  informed  that  many  Catholics 
bought  several  of  these  books  to  distribute,  and 
to  lend  to  their  Protestant  neighbors,  who  became 
far  less  bigoted,  in  fact,  more  friendly  in  their 
intercourse,  and  were  not  afraid  to  enter  a  Cath- 
olic church,  and  listen  to  the  sermons  which  the^* 
had  been  erroneously  informed  were  delivered  in 
Latin. 

It  was  to  give  a  ready  answer  to  Catholics,  as 
well  as  to  inform  Protestants,  in  search  of  time 
faith,  that  this  little  book  was  composed.  We 
exhort  all  Catholics  to  a  greater  zeal  in  prop- 
agating the  truth  whenever  they  can.    Those  who 


VII 1 


TO    OUR   CATHOLIC   FRIENDS. 


convert  others  fr:  rn  the  error  of  their  ways,  will 
have  gained  their  neighbors'  and  their  own  salva- 
tion. 

We  have  most  earnestly  recommended  this 
humble  work  to  the  merciful  power  of  our  dear 
Lord,  the  Great  High  Priest  and  Pastor  of  Souls, 
that  the  fire  of  truth  and  charity,  which  He  came 
to  cast  on  earth,  may  be  more  and  more  en- 
kindled. 

May  He  bless  all  who  join  us  in  diffusing  the 
true  doctrine  revealed  by  Him,  preserved  and 
preached  to  the  whole  world  by  the  Catholic 
Church. 


i 


Your  faithful  servant  in  Christ, 

»I^JOHN  JOSEPH  LYNCH, 

ArclihisJiop  of  Toronto^ 


St.  Michael's  Palace, 

Feast  of  the  Annunciation ^  1878. 


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13. 

i    14. 

CONTENTS. 


15. 

16. 

17. 

18. 

19. 
20. 
21. 
22. 
23. 
24. 
25. 
26. 
27. 


PAGE 

Why  do  Catholics  believe  what  they  don't  under- 
stand?    1 

Why  do  Catholics  not  make  the  Bible  their  rule 

of  Faith  as  the  Protestants  do? 2 

Must  there  not  be  many  men  of  many  minds?  .  4 

What  is  the  true  rule  of  Faith? 4 

Are  Catholics  prohibited  to  read  the  Bible?   .   .  6 
Did  not  Christ  command  His  disciples  to  search 

the  Scriptures? > 6 

By  what  means  can  the  true  Church  be  known?  7 

Why  is  the  Catholic  Church  called  Roman?  .    .  9 
Why  do  so  many  poor  belong  to  the  Catholic 

Church? 9 

Is  it  true  that  no  matter  what  Church  a  man 

belong  to,  if  he  be  honest,  he  will  be  saved?  10 

Why  is  the  Catholic  Church  not  progressive?    .  11 
What  is  the  difference  between  the  Catholic  and 

Protestant  religion? 12 

Did  not  the  Catholic  Church  fall  into  error?  .   .  14 
Are  not  all  denominations  branches  of  the  true 

Church  of  Christ? 15 

Do  Catholics  believe  that  all  who  die  outside  of 

their  communion  are  lost? 17 

Objection  — As  there  are  many  roads  leading  to 

a  citv.  etc 1^ 

What  is  the  meaning  of  Councils? 18 

What  is  the  meaning  of  tlie  Infallibility  of  the 

Pope? 1? 

What  is  the  ueauing  of  Papal  Supremacy?    .   .  20 

Is  not  the  Pope  only  a  Bishop? 21 

What  means  the  Hierarchy  of  the  Church?  .   .  21 

Who  are  the  Cardinals? 22 

How  are  the  Popes  elected? 23 

Why  do  not  Catholics  attend  Protestant  worship?  24 

Why  do  Catholics  hold  so  strongly  to  tradition?  24 

Whom  do  Catholics  worship? 25 

Do  not  Catholics  worship  the  Virgin  Mary  and 

the  saints? 25 


■t 


# 


X  CONTENTS. 

PAGB 

28.  Was   not   the  Virgin   Mary  a  mere  ordinary 

woman? 26 

29.  Do  they  not  give  her  too  much  honor? 26 

30.  What  is  the  meaning  of  the  Immaculate  Con- 

ception, and  what  Scripture  does  it  rest  on?  .  27 

31.  Do  Catholics  worship  images  of  Christ  and  Fis 

saints? 27 

32.  Does  it  not  insult  Christ  to  pray  to  the  saints?  .  30 

33.  How  can  the  saints  hear  our  prayers? 31 

34.  Does.not  the  Catholic  Church  suppress  the  Sec- 
ond Commandment? 32 

35.  What  is  the  meaning  of  the   Communion  of 

Saints? 33 

36.  Do  Catholics  worship  and  pray  to  relics  of  the 

saints? 34 

87.  Do  we  read  in  the  Bible  anything  about  relics?  34 

38.  Are  the  religious  orders  sects  or  divisions  of  the 

Church? 35 

39.  Why  do  monks  and  nuns  make  t^ows? 86 

40.  Whatdo  Catholics  believe  respecting  good  works?  37 

41.  Have  miracles  ceased  in  the  Church? 37 

42.  Do  Catholics  place  any  faith  in  holy  wells  and 

fountains? 38 

43.  What  belief  do  Catholics  hold  concerning  Pur- 

gatory?    38 

44.  Why  do  Catholics  fast? 40 

45.  Why  do  not  Catholics  eat  meat  on  Fridays?  .   .  40 

46.  What  is  the  meaning  of  rosaries  and  beads, 

scapulars,  etc.  ? 41 

47.  Why  do  Catholics  make  the  sign  of  the  Cross?  .  42 

48.  Why  do  Catholics  have  their  children  baptized?  43 

49.  Is  baptism  necessary  for  salvation? 43 

50.  What  becomes  of  children  who  die  without  bap- 

tism?    44 

51.  Is  it  necessary  to  be  immersed,  etc.? 44 

52.  What  is  confirmation? 45 

53.  Why  do  Catholics  confess  to  the  priest?  ....  46 

54.  Can  the  priest  as  man  forgive  sins? 48 

55.  Does  not  confession  encourage  sinners,  etc.?  .  .  49 

56.  Is  confessioit  absolutely  necessary? 49 

57.  Are  there  any  exceptions  to  the  law  of  confes- 

sion?     50 

58.  Objection  —  Do  we  not  read,  etc.? 50 

59.  Can  the  priest  forgive  the  sins  of  any  one  he  , 

pleases? 51 


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s?  37 
.  37 
id 

71. 
72. 

.  38 

73. 

ir- 

.  38 
.  40 

.  40 

_ 

74. 
75. 

76. 

[s, 

.  41 
.  42 

77. 
78. 

i?  43 
.   43 

79. 
80. 

P- 

.   44 

81. 

.  44 
.  45 
.  46 
.  48 
.  49 

82. 
83. 
84. 
85. 
86. 

.  49 

s- 
.  50 

87. 
88. 

.  50 

.   51 

89. 
90. 

CONTENTS.  Xi 

PAGE 

60.  Is  it  not  blaspheming  to  say  that  man  can  for- 
give sins? 51 

Is  the  Catholic  mode  of  obtaining  forgiveness 

more  difficult  than  the  Protestant? 51 

Objection  —  (From  I.  James  i.  9) 52 

Did  the  first  Christians  confess  their  sins?  ...  52 
Was  confession  continued  to  be  practised  in  the 

Church? 52 

Objection  —  Was  it  not  introduced  by  the  Coun- 
cil of  Lateran? 52 

Is  not  confession  practised  in  some  Protestant 

churches? 52 

Do  the  married    clergy  of  the   Greek   Church 

hear  confessions? 53 

What  is  the  meaning  of  indulgences? 53 

When  sin  is  forgiven,  is  there  a  temporary  pun- 
ishment besides  required? •  54 

By  what  authority  does  the  Church  grant  indul- 
gences?    54 

What  is  th.3  Mass? 55 

If  Christ  was  once  offered  on  the  Cross,  why 

offered  every  day  in  the  Mass? 57 

Objection  —  Is  it  not  contrary  to  common  sense 

to  say  that  bread  is  the  Body  of  Christ?  ...  57 

How  could  Christ  hold  Himself  in  His  hands?  58 

Why  is  the  Mass  performed  in  Latin? 58 

Why  does  the  priest  use  such  strange  vestments?  60 

Why  are  so  many  colors  used  in  the  vestments?  61 
Why  are  lighted  candles  used  on  the  altar  during 

services? 61 

Why  is  incense  used  in  the  Church? 62 

Objection — Does  it  not  resemble  Jewish  worship?  62 
Why  does  the  Church  make  use  of  so  many 

ceremonies?  did  Christ  use  them? 62 

Why  do  Catholics  genuflect  in  their  churches?  .  68 

Why  use  holy  water? 64 

Whydo  Catholics  communicate  under  one  kiud?  64 

Objection  to  this  practice 65 

What  do  Catholics  mean  by  the  sacred  minis- 
try of  the  priesthood? 66 

Why  do  not  priests  marry? 68 

Is  it  possible  for  men  and  women  to  live  chastely 

without  being  married? 69 

Why  are  the  priests  called  fatheris? 70 

What  do  Catholics  believe  of  Chriytian  marriage?  70 


»   • 


IJ- 


Xii  CONTENTS. 

91.  Why  does  not  the  Church  permit  divorce?  ...      71 

92.  Objection — But  did  not  Christ  permit  divorces 

in  certain  cases? 71 

93.  Wliy  does  not  the  Catholic  Church  approve  of 

marriages  between  Protestants  and  Catholics?  71 

94.  Why  are  priests  sent  for  to  anoint  the  sick?  .   .  72 

95.  Was  this  anointing  to  continue  in  the  Church?  73 

96.  Does  belief  in  one's  own  predestination  insure 

salvation? 73 

97.  Has  God  destined  some  people  for  heaven,  and 

others  for  hell? 74 

98.  Will  all  be  saved  on  account  of  the  death  of 

Christ? 74 

99.  What  will  become  of  those  who  never  heard  of 

Christ,  or  redemption  through  Him?   ....      75 

100.  What  do  you  think  of  those  who  say  **  there  is 

no  God"? 75 


TO  THE  GREATER  HONOR  AND  GLORY  OF  GOD. 


QUESTIONS  AND  OBJECTIONS 


CONCERNING 


Catholic  Doctrine  and  Practices. 


^  ♦  ^ 


Chapter  I. 


Question.  —  Mhy  do  Catholics  believe  in  xohat 
they  do  not  understand  ? 

Answer. — Because  God  requires  of  them  to  do 
so.  Faith  is  a  supernatural  gift,  or  light  from 
God,  by  '^^/hich  we  believe  most  firmly  all  that  He 
has  revealed,  though  above  our  comprehension. 
Faith  is  to  believe  that  which  we  cannot  under- 
stand, relying  on  the  authority  of  God,  who  re- 
veals. "  Now  Faith  is  the  substance  of  things 
to  be  'oped  for,  the  evidence  of  things  that  ap- 
pear not."  (Heb.  xi.  1 .)  We  are  finite  beings  ; 
our  memory,  will,  and  judgment  faulty.  God 
requires  a  submission  of  onr  judgment  as  an 
homage  to  His  infinite  wisdom  and  majesty. 
"  Blessed  are  they  that  have  not  seen  and  have 
believed."  (John  xx.  29.)  St.  Augustine,  one  day 
walking  by  the  sea-shore,  saw  a  little  child  mak- 
ing a  hole  with  its  tiny  hand  in  the  sand.    The 


Saint  asked  him  what  he  was  doing.  The  child 
answered,  "  that  he  was  about  to  put  all  the 
water  in  the  ocean  in  that  space."  "  Impossible," 
said  the  Saint.  "It  is  just  as  impossible,"  said 
the  child,  "  for  this  hole  to  contain  the  ocean,  as 
for  your  head  to  contain  the  thought  that  now 
occupies  it,  —  God." 

People  believe  on  the  word  of  learned  men 
what  they  do  not  understand.  They  believe  that 
the  sun  stands  still,  though  to  the  eye  it  appears 
to  move,  and  that  they  are  surrounded  by  an  im- 
mense weight  of  atmosphere,  and  yet  not  crushed. 
All  this  they  believe,  and  yet  refuse  to  believe 
truths  on  the  word  of  God,  because,  forsooth,  they 
do  not  understand  them. 

Q.—  Why  do  Catholics  not  make  the  Bible  their 
rule  of  faith,  as  the  Protestants  do  ? 

A. — 1.  Because  the  Bible  nowhere  tells  them 
to  do  so  ;  and  yet  St.  Paul  sa3's,  "  Without  faith 
it  is  impossible  to  please  God."     (Heb.  xi.  6.) 

2.  Because  such  a  rule  would  be  impossible  to 
the  generality  of  Christians. 

3.  Because  it  would  be  changeable  according 
to  the  interpretation  that  each  individual  would 
choose  to  put  on  the  text,  as  his  learning,  preju- 
dice, ignorance,  or  previous  training  would  induce 
him. 

4.  Because  until  the  Bible  was  written  and 
possessed  b}'  each  individual  who  could  read  and 
rightly  interpret  it,  there  could  be  no  rule  of 


»» 


faith;  and  yet  before  the  New  Testament  was 
entirely  written,  sixty-three  years  after  Christ, 
ine  true  faith  was  spread  throughout  the  entire 
world  without  this  rule  of  faith ;  and  again,  the 
Scriptures  were  not  selected  from  the  Apocrypha 
and  approved  of  by  a  Council  in  Rome  till  the 
3'ear  494,  under  Pope  Galatius,  and  consequentl}^ 
could  not  be  the  rule  of  faith.  Moreover,  until 
the  invention  of  printing  in  1442,  it  would  be  im- 
possible that  the  Bible  could  be  in  the  hands 
except  of  a  few,  and  even  at  the  present  time, 
notwithstanding  the  spread  of  education,  the  illit- 
erate, who  form  a  great  mass  of  the  people,  and 
the  children  who  cannot  read  so  as  to  understand 
it  fairly,  would  be  without  a  rule  of  faith. 

5.  Protestants  themselves  do  not  take  the  Bible 
alone  as  their  Rule  of  Faith,  as  each  denomina- 
tion has  its  peculiar  creed.  The  Presbyterians 
have  their  Confession  of  Faith,  usuallv  called  the 
"Westminster."  The  Church  of  England  has 
its  "  Thirtj^-nine  Articles."  The  Baptists,  Meth- 
odists, and  other  denominations  of  Christians  have 
their  own  peculiar  tenets  of  belief.  If  any  mem- 
ber of  the  various  denominations  should  interpret 
the  Bible  in  a  different  sense  from  that  recognized 
by  the  whole  body,  he  would  be  told  to  retire  from 
the  church.  If  the  words  of  Christ,  "  This  is  My 
Body,"  be  taken  in  their  literal  sense  by  a  Protes- 
tant, he  would  be  charged  with  Romanizing,  or 
believing  Catholic   doctrine.    Those    words    of 


4 


Christ  have  been  interpreted  in  a  hundred  differ- 
ent ways  by  Protestant  writers. 

6.  The  Bible  interpreted  by  individuals  has 
given  rise  to  over  five  hundred  sects  and  denom- 
inations, and  new  ones  are  forming  every  day,  all 
disagreeing  in  their  views  and  beliefs  of  various 
texts  of  the  Scriptures,  and  yet  making  the  Bible 
the  corner-stone  of  their  religion, ''  and  are  tossed 
about  by  every  wind  of  doctrine."     (Eph.  iv.  14.) 

7.  A  Rule  of  Faith  being  so  necessary,  ought 
to  be  easily  understood,  but  St.  Peter  saj^s,  speak- 
ing of  the  Epistles  of  St.  Paul,  "That  certain 
things  are  hard  to  be  understood  which  the  un- 
learned and  unstable  wrest,  as  they  do  also  the 
other  Scrii)tures,  to  their  own  destruction."  (2 
Pet.  iii.  16.) 

Q. — Must  there  not  he  many  men  of  many 
minds  ? 

A, — Yes  ;  but  not  in  matters  of  faith  and  mor- 
alit}^,  for  St.  Paul  says  :  "  Nevertheless  w here- 
unto we  are  come  tliat  we  be  of  the  same  mind, 
let  us  also  continue  in  the  same  rule  "  (Phil.  iii. 
16)  ;  also,  "Careful  to  keep  the  unity  of  the 
Spirit  in  the  bond  of  peace.  One  body,  one 
Spirit,  as  j'ou  are  called  in  one  hope  of  your  call- 
ing ;  one  Lord,  one  faith,  one  baptism."  (Eph.  Iv. 
3,  4,  5.) 

Q. —  Wliat^  therefore^  is  the  true  Rule  of  Fiiith^ 
or  by  whose  authority  are  articles  of  faith  to  he 
defined  f 


.<ii. — 


I  differ- 

[ils  has 
denom- 
day,  all 
various 
le  Bible 
i  tossed 
iv.  14.) 
,  ought 
,  speak- 
certain 
the  un- 
lIso  the 

(2 


1. 


>» 


many 

id  mor- 
where- 
e  mind, 
iiiL.  iii. 
of  the 
Iv,  one 
>ur  call- 

^iPH.  Iv. 

'Faith, 
h  to  be 


A, — The  Presbyterians  and  Methodists  say  by 
the  authority  of  their  General  Assembly  or  Con- 
ference. The  Church  of  England  has  to  acknowl- 
edge that  the  royal  authorit}'  must  settle  its  Rule 
of  Faith,  but  none  claim  infallibility  for  these 
authorities,  therefore  they  have  no  infallible  rule 
of  faith,  and  all  are  liable  to  error,  according  to 
themselves. 

The  true  Rule  of  Faith  ordained  bv  Jesus  Christ 
in  His  Word  interpreted  ]>}'  His  infallible  Church, 
which  He  established  on  earth  to  act  in  His  stead. 
"  Hear  the  Church,  and  h'^  that  will  not  hear  the 
Church  let  him  be  considered  as  a  heathen  and 
publican."  (Matt,  xviii.  17.)  And  again,  "He 
that  hears  3'ou  hears  me,  and  he  that  despiseth 
you  despiseth  me,  and  he  that  despiseth  me,  de- 
spiseth Him  who  sent  mc."  (LuKEx. IG.)  "Behold 
I  am  with  you  all  days,  unto  the  consummation  of 
the  world."  (Matt,  xxviii.  20.)  The  Church  is 
an  infallible  guide.  Christ  could  not  tell  us  to 
obe}^  any  other.  He  promised  infallibility  to  His 
Church.  "  And  He  said  to  Peter,  Thou  art  a  rock, 
and  upon  this  rock  I  will  build  my  Church,  and 
the  gates  of  hell  shall  not  prevail  against  it." 
(Matt.  xvi.  18.) 

Q. —  Which  is  the  more  reasonable  rule:  the 
Word  of  God  interpreted  by  an  infallible  Church, 
or  the  same  Word  by  a  body  of  men  who  are  falli- 
ble^ and  whose  creeds  may  be  formed  or  re-formed 
by  other  men  9 


A, —  Certainly  the  Word  of  God,  interpreted 
by  an  infallible  Church,  —  the  Church  of  Christ. 

Q. — Are,  Catholics  prohibited  to  read  the  Bible  f 

A. — No ;  Bibles  are  sold  in  all  Catholic  book- 
stores, and  there  are  few  Catholics  who  are  able 
to  procure  the  Bible  that  have  not  one.  It  is  an 
old  calumny,  having  for  its  foundation,  that  Cath- 
olics are  prohibited  from  interpreting  the  Bible 
according  to  individual  fancies.  Interpreting  the 
Bible  by  individuals  has  been  the  source  of  a  mul- 
titude of  errors,  false  doctrines,  and  so-called  re- 
ligions. A  respectable  Protestant  publisher  in 
this  city  informs  us  that  in  one  year  he  sold  one 
thousand  Catholic  Bibles.  Every  Sunday  at  Mass, 
throughout  the  entire  world,  Catholic  Priests  read 
and  explain  the  Gospel  and  Epistle  of  the  day  to 
the  people. 

Q, — Did  not  Christ  command  His^  disciples  to 
search  the  Scriptures  f 

A. — No ;  in  the  first  place  He  could  not  com- 
mand them  to  search  the  New  Testament,  because 
it  was  not  written  ;  nor  could  the  command  be 
general,  for  the  Old  Testament  was  only  in  the 
hands  of  the  Priests  of  the  old  law,  and  a  few 
of  the  laity.  Christ  said  to  the  Scribes,  "  You 
search  the  Scriptures,   they  give   testimony  of 


me. 


» 


Before  Protestantism  commenced,  there  were 
upwards  of  twenty  versions  of  the  Scriptures  in 
all  the  modern  languages. 


f 


preted 
hrist. 
Bible  f 
I  book- 
re  able 
t  is  an 
t  Cath- 
1  Bible 
ng  the 
a  mul- 
led re- 
her  in 
(Id  one 
p  Mass, 
:s  read 
day  to 

p/es  to 

b  com- 
ecause 
md  be 
in  the 
a  few 
"You 
)ny  of 

J  were 
ires  in 


The  first  use  printing  was  put  to  was  to  publish 
Catholic  Bibles.     First  at       . 

Mentz Anno  1462.     ■ 

Bender' S)  at  Augsburg *'  1467. 

Entire  Bible,  Belgic,  Cologne  .  .   .   .      "  1476. 

Delft  Edition "  1477. 

Gonda  Edition "  1479. 

Four  versions  mentioned  by  Beausobre 
(Hist,  de  la  Reformation,  libre  iv.) 

printed  before "  1522. 

Bruccioli's  Italian '*  1532. 

Malermi' 8  Italian **  1471. 

Four  Gospels,  Belgic "  1472. 

Julian's "  1477. 

Ferrier's  Spanish "  1478. 

Des  Moulin' 8  French "  1490. 

Antwerp  and  Louvain *'  1578. 

EABLY  PROTESTANT  VERSIONS. 

Luther's  New  Testament Anno  1552. 

Tyndall's    *'           "          "  1526. 

First  Belgic"           **          ''  1527. 

Luther's  Old  Testament "  1530. 

Tyndale's  Pentateuch ''  1530. 

Miles  Coverdale's "  1635. 

Olivetan's  Old  Testament '^  1537. 

First  Italian "  1562. 

CATHOLIC  MS.   VERSION. 

Whole  Bible,  English Anno  1290. 

Anglo-Saxon  (about) ''    1300. 

German  (about) '*      800. 

Italian "    1270. 

Spanish "    1280. 

French **    1294. 

Q. — By  what  marks  and  signs  can  the  true 
Church  be  known  from  the  numerous  churches  that 
spring  into  existence  f 

A, — 1.  The  true  Church  must  have  been  insti- 


8 


f 


■»ii 


tuted  by  Christ  and  continued  by  His  apostles  and 
their  lawful  successors,  under  the  presidency  of 
St.  Peter  and  his  successors  in  office. 

2.  It  must  be  Catholic  as  to  time  as  well  as 
to  place  ;  spread  throughout  the  entire  world  from 
the  apostolic  times. 

3.  It  must  teach  the  same  doctrines. 

4.  It  must  be  holy  in  its  doctrines,  sacraments, 
and  in  the  large  numbers  of  its  members,  though 
some  may  be  only  so  in  name. 

5.  It  must  be  infallible,  that  is,  it  never  can 
teach  error.  Now  the  Catholic  Church  has  all 
these  marks.  Outside  the  Catholic  Church  we  do 
not  find  these  marks.  Other  churches  did  not 
commence  in  the  times  of  the  apostles  ;  this  his- 
tory can  show.  Their  founders  are  well  known, 
in  different  times  and  countries :  Luther,  Calvin, 
Lollard,  Knox,  Wesley,  Irving,  Swedenborg,  etc. 
They  are  not  universal  as  regards  time.  Other 
churches  do  not  possess  unity  of  faith,  disagree* 
ing  among  themselves  on  essential  points ;  wit- 
ness their  various  articles  and  confessions  of  faith, 
and  their  attempts  to  improve  on  them,  and  the 
divisions  in  their  respective  bodies.  There  are 
many  sects  among  the  Methodists,  Presbyterians, 
and  also  parties  in  the  Church  of  England.  They 
fail  in  the  sanctity  of  doctrine,  allowing  divorces 
against  the  command  of  our  Lord  Himself,  who 
said :  "  Whom  God  hath  joined  together  let  no 
man  put  asunder."     (Matt.  xix.  6.)     Divorces 


#. 


.« 


les  and 
incy  of 

well  as 
Id  from 


iments, 
though 

ver  can 
has  all 
1  we  do 
iid  not 
his  Ms- 
known, 
Calvin, 
)rg,  etc. 
Other 
isagree- 
ts ;  wit- 
of  faith, 
and  the 
lere  are 
'terians, 
I.  They 
:livorces 
elf,  who 
r  let  no 
divorces 


open  the  doors  to  numerous  sins  and  scandals. 
The  Protestant  churches  deny  the  necessity  of 
good  works,  affirming  that  faith  alone  is  all-suf- 
ficient, consequently  a  man  may  live  all  his  life 
without  any  works  of  charity.  They  do  not  furnish 
the  great  means  of  sanctification  instituted  b}' 
Christ,  namely,  the  Sacraments,  especiall}'  Pen- 
ance, and  the  true  Body  of  Christ.  They  do  not 
pretend  to  infallibility,  and  consequently  are  li- 
able to  lead  their  followers  astray ;  and  yet  to 
pronounce  which  Scriptures  are  to  be  received  as 
the  Word  of  God,  and  which  are  Apocryphal,  re- 
quires infallibility,  otherwise  the  true  may  be 
pronounced  false. 

Q. —  Why  is  the  Catholic  Church  called  "  Roman 
Catholic"? 

A, — Because  the  head  of  the  Church  on  earth 
under  Christ  is  the  Bishop  of  Rome,  successor  of 
Peter  in  that  See.  The  Episcopal  Church  is  called 
the  English  Church  because  its  head  is  the  Queen 
of  England,  and  so  with  the  Russian  Church.  The 
Wesleyans,  Congregational,  etc.,  take  their  names 
from  their  founders,  or  from  some  peculiarity  in 
their  faith  or  discipline. 

Q.  —  Why  do  so  many  poor  belong  to  the  Cath" 
olic  Church? 

A. —  Christ  came  t  >  evangelize  the  poor.  (Luke 
iv.  18.)  "  The  Spin  ',  of  the  Lord  is  upon  me : 
wherefore  He  hath  anointed  me  to  preach  the 
Gospel  to  the  poor."    And  He  said,  "  the  poor 


iii 


10 


you  will  always  have  with  you."  The  early 
Christians  were  nearly  all  poor ;  the  generality  of 
the  rich  were  too  fond  of  ease  and  the  honors  of 
the  world  to  embrace  the  religion  of  *Tesus  Christ, 
and  too  many  at  the  present  da}^  are  following 
their  example.  Riches  form  no  sign  of  the  true 
faith,  for  Jesus  has  said,  "  Woe  to  you  that  are 
filled :  for  you  shall  hunger."  (Luke  vi.  25.) 
"  Amen  I  say  to  you,  that  a  rich  man  shall  hardty 
enter  into  the  kingdom  of  heaven." 

Jesus  Christ  did  not  promise  riches  to  His  fol- 
lowers ;  on  the  contrary,  He  predicted  for  them 
many  trials  and  tribulations,  and  if  the  rich  enter 
the  kingdom  of  heaven,  they  must  be  poor  in 
spirit  —  that  is,  humble,  and  lovers  of  the  poor  — 
for  Jesus  Christ  has  said,  that  "  Blessed  are  the 
poor  in  spirit,  for  theirs  is  the  kingdom  of 
heaven."  (Matt.  v.  3.)  "  Hearken,  my  dearest 
brethren  :  Hath  not  God  chosen  the  poor  heirs  of 
the  kingdom  which  God  hath  promised  to  them 
that  love  Him?  "     (James  ii.  5.) 

Q. — Is  it  true  to  say  that  no  matter  lohat  church 
a  man  belongs  to,  if  he  is  honest  and  well  con- 
ducted, he  will  he  saved? 

A. — Persons  who  care  very  little  about  any 
religion,  and  those  holding  ridiculous  doctrines, 
sometimes  say  this.  Would  it  be  of  any  use  for 
Christ  to  establish  a  Church  on  earth  if  people 
were  not  obliged  to  belong  to  it,  or  were  left  to 
make  up  a  religion  of  their  own  fancy  ?  The  truth 


I 


11 


earlv 

ality  of 
)nors  of 

Christ, 
llowing 
he  true 
liat  are 
n.  25.) 

hardty 

His  fol- 
or  them 
;h  enter 
poor  in 
poor  — 
are  the 
[lorn  of 
dearest 
heirs  of 
to  them 

t  church 
ell  con- 
mi  any 
ctrines, 
use  for 
people 
i  left  to 
19  truth 


announced  by  Christ  should  not  be  a  matter  of 
indifference  to  us,  as  it  is  not  to  God  Himself, 
who  will  condemn  the  unbeliever.  "  He  who  be- 
lieveth  not  shall  be  damned."  (Mark  xvi.  16,  also 
Matt,  xviii.  17  ;  Luke  x.  15.) 

Q. — Can  a  man  be  honest  in  all  respects  without 
practising  the  religion  which  our  Lord  came  on 
earth  to  establish^  and  which  was  to  give  grace  and 
strength  to  keejJ  God*s  commandments? — Again, 
is  a  man  honest  in  all  respects  when  he  merely 
pays  his  debts  and  is  just  to  his  neighbor,  and  most 
unjust  to  God  f 

A. —  Our  Lord  said, "  Thou  shalt  love  the  Lord 
thy  God  with  thy  whole  heart,  with  all  thy  mind, 
and  with  all  thy  strength,  and  thy  neighbor  as 
th3^self. "  This  love  and  service  to  God  is  our  first 
duty ;  our  second  duty  is  the  love  o1l  our  neigh- 
bor. Men  who  are  honest  to  their  neighbor,  but 
who  pay  no  worship  or  honor  to  God,  pride  them- 
selves on  being  upright,  wherein  they  only  per- 
form half  their  dut3\ 

Q.  —  Why  is  the  Catholic  Church  not  progres' 
sive  f 

A. — Because  the  Catholic  Church  was  founded 
by  Christ  Himself,  who  with  infinite  wisdom  gave 
it  laws  and  doctrines ;  therefore  there  can  be  no 
improvement  made.  The  Catholic  Church  has 
been  always  the  same  from  the  beginning,  and 
will  be  the  same  to  the  end  of  time.  But  the 
Catholic  Church  is  constantly  urging  on  her  chil- 


m 


12 


dren  to  greater  progress  in  virtue,  in  charity,  hu- 
mility, sobriety,  etc. 

Q.  —  Wliat  is  the  difference  between  the  Catholic 
and  Protestant  Religions? 

A. — 1st.  The  Catholic  religion  was  instituted 
b}^  Christ  in  the  beginning,  and  the  Protestant 
religion  onl}^  latel}^  b}'  individuals,  as  is  seen  from 
their  histories,  and  the  "  Book  of  Religions,"  b}- 
John  Hay  ward,  and  others.  2d.  In  the  Catholic 
religion  there  a^'e  seven  sacraments  ;  the  Prot- 
estants have  onl}^  two,  and  some  denominations 
none.  They  also  deny  sacramental  grace.  3d. 
The  Catholics  acknowledge  nine  books  of  sacred 
Scripture,  and  parts  of  others,  more  than  the  Prot- 
estants :  namely,  Tobias,  Judith,  Wisdom,  Eccle- 
siasticus>  Baruch,  two  books  of  Mac^  abees,  and 
two  of  Esdras,  etc.  4th.  The  Catholics  acknowl- 
edge one  head  in  their  Church,  the  Pope,  successor 
of  St.  Peter  ;  the  Protestants,  as  many  heads  as 
there  are  denominations,  and  sections  of  denom- 
inations. The  English  and  Russian  churches 
acknowledge  the  sovereign  as  head,  though  Christ 
did  not  appoint  kings  to  rule  His  Church.  5th. 
Protestants  say  the}'  can  interpret  the  Bible  as  they 
please  ;  the  Catholics  receive  the  interpretation  of 
the  Bible  from  the  Church,  i,  e.,  from  the  body  of 
the  Bishops  in  conjunction  with  the  Pope's  teach- 
ing. 6th.  Tlie  priests  of  the  Catholic  Church  are 
ordained  by  a  sacrament  instituted  by  Christ,  and 
are  commissioned  to  preach  and  dispense  the  sac- 


13 


ity,  hu- 
latholic 

3titutecl 

►testant 
en  from 
ns,"  bj 

atholic 
e  Prot- 
nations 
e.     3d. 

sacred 
le  Prot- 
,  Eccle- 
Bs,  and 
jknowl- 
ccessor 
Jads  as 
ienom- 
lurehes 
Christ 
5th. 
as  thev 
tion  of 
ody  of 
teach' 
ch  are 
3t,  and 
le  sac- 


I 


raments  by  proper  authority.  The  Protestants 
do  not  acknowledge  the  sacrament  of  Holy  Orders, 
they  do  not  consider  a  divine  mission  necessary ; 
hence  their  ministers  are  looked  upon  as  not  dif- 
fering by  any  sacerdotal  character  from  the  lay- 
men of  their  churcli.  They  are  married,  and  attend 
to  their  wives  and  families,  as  well  as  to  their 
congregations.  7th.  Protestants  admit  women  to 
preach,  contrary  to  the  order  of  St.  Paul,  "  Let 
women  keep  silence  in  the  churches,  for  it  is  not 
permitted  them  to  speak  in  the  church.  •  •  •  It  is 
a  shame  for  a  woman  to  speak  in  the  church."  (1 
CoR.  xiv.  34,  35.)  The  Catholic  Church  does 
not  permit  divorces  ;  the  Protestant  churches  do. 
8th.  The  Catholic  Church  obliges  her  children  to 
fast,  after  the  example  of  Christ  and  His  Apostles, 
and  obliges  the  priests  and  those  who  receive 
Holy  Communion  to  fast  before  receiving  it.  The 
Protestants  do  not  enjoin  any  fasting,  except,  per- 
haps, one  day  in  the  3'ear,  holding  that  it  is  at 
any  rate  pleasing  to  God.  9th.  Catholics  profess 
to  have  the  true  Bodv  of  Chiist  and  a  true  sacri- 
fice  to  God  in  the  Blessed  Eucharist ;  Protestants 
have  only  the  symbol  of  it,  mere  bread  and  wine, 
and  no  sacrifice.  lOtli.  The  Catholics  venerate 
the  saints,  and  pray  to  tlicui ;  the  Protestants  do 
neither.  11th.  The  Catholic  ChurcL  is  one;  all 
her  children  believe  the  same  truths,  receive  the 
same  sacraments,  and  are  governed  by  one  head  ; 
on  earthy  under  Christ,  the  great  Head,-^  Christ 


14 


Jesus  in  Heaven.  The  Protestant  churches  are 
many,  believing  in  different  doctrines,  have  not 
the  same  sacraments,  and  are  not  under  one  h"  ad ; 
in  fine,  they  are  forming  new  churches  and  oreeds 
every  day,  as  though  Christ  founded  no  church, 
but  left  everv  one  free  to  form  his  own  church, 
and  make  up  a  confession  of  faith,  and  code  of 
discipline  to  please  his  own  fancy.  The  Catholic 
Church  also  has  the  other  marks  which  we  have 
mentioned  elsewhere ;  namel}^,  it  is  one  Holy, 
Catholic,  Apostolic,  and  Infallible. 

Q.  —  Did  not  the   Catholio   Church  fall  into 
error ? 

A.  —  Certainly  not;  unless  you  are  prepared 
to  say  that  the  promises  of  Christ  uncondition- 
ally made  on  several  occasions  have  not  been 
fulfilled,  which  would  make  Christ  out  a  false 
teacher,  and  consequently  not  the  Son  of  God,  or 
our  Redeemer,  which  no  Christian  will  say.  Bad 
churchmen  and  their  followers  fell  into  error,  and 
were  cut  off  from  the  very  times  of  the  apostles. 
"  Heresies  will  come."  (II.  Tim.  iii.  13.)  "  In  the 
last  time  some  shall  depart  from  the  faith  giving 
heed  to  the  spirits  of  error  and  doctrines  of  devils, 
speaking  lies  in  hypocris}-."  (I.  Tim.  iv.  1,  2.) 
There  were  no  parties  holding  false  doctrine  tol- 
erated in  the  Apostolic  Church.  Opinions  in 
matter  of  discipline  were  tolerated.  The  fall  into 
heresy  of  many  former  Catholics  does  not  prove 
that  the  entire  Church  fell  away.    There  was  a 


ches  are 
aye  not 
neh^ad ; 
d  oreeds 
church, 
church, 
code  of 
Catholic 
we  have 
le   Holy, 

fall  into 

prepared 

andition- 

not  been 

a  false 

God,  or 

y.     Bad 

ror,  and 

ipostles. 

"  In  the 

1  giving 

r  devils, 

.  1,  2.) 

Ine  tol- 

ions  in 

all  into 

;  prove 
was  a 


IS 


large  defection  from  the  Church  in  the  times  of 

the  so-called  Reformation,  but  the  conversions  in 
other  countries  largely  made  up  for  the  loss  in 
Europe. 

The  Catholics  of  the  world  number,  according  to 
the  best  authority  {SdentifiG  Miscellany) ,  225  mil- 
lions. Protestants  of  all  denominations,  taken  col- 
lectively, sixty-five  millions,  less  than  one-fifth  of 
all  calling  themselves  Christians  ;  Schismatics, 
Greek,  and  Russian,  are  sixty  millions.  Those 
never  assume  or  receive  the  title  of  Catholics, 
though  they  say  in  their  creed  *'  I  believe  in  the 
Holy  Catholic  Church.'* 

Q, — Are  not  all  denominations  branches  of  the 
true  Church  of  Christ  ? 

A. — There  is  no  foundation  for  this  assertion 
in  the  Bible  ;  Christ  established  His  own  Church 
over  eighteen  hundred  j-ears  ago,  and  the  various 
denominations  have  established  their  churches 
only  within  the  last  few  hundred  years,  and  are 
daily  increasing  their  number.  All  heresies  and 
sects  are  condemned  in  the  New  Testament.  (Gal. 
V.  20,  21,  and  also  Titus  iii.  10.)  Sects  are  con- 
tinually producing  sects,  and  each  receding  from 
the  parent  stock  as  not  having  all  truth  in  it 
The  Church  of  Christ  is  like  unto  a  kingdom  hav- 
ing its  ruler,  laws,  and  constitution,  but  the  various 
sects  and  denominations  differ  from  one  another 
as  the  kingdom  of  England  differs  from  that  of 
the  United  States.    There  were  no  parties  hold- 


16 


ing  false  doctrines  tolerated  in  the  Apostolic 
Church.  The  Holy  Spirit  cannot  be  the  author 
of  contradictory  doctrines  held  by  the  l-  .  eral  de- 
nominations, consequently  Christ  cannot  be  their 
author.  St.  Paul  said,  "  that  in  last  times  some 
shall  depart  from  the  faith,  giving  heed  to  the 
spirit  of  error  and  doctrines  of  devils"  (1  Ti  :. 
iv.  1)  ;  and  again,  "Know  all  this,  that  in  the 
last  days  shall  come  on  dangerous  times.  .  •  men 
corrupted  in  mind,  reprobate  in  faith."  (^  \:  tl,a 
whole  chapter,  II.  Tim.  iii.)  And  St.  Peter, "  There 
shall  be  amongst  you  lying  teachers  who  shall 
bring  in  sects  of  perdition."  (II.  Peter  ii.  1.)  And 
Christ  Himself  said,  "But  yeb  the  Son  of  ?.an, 
when  He  Cometh,  shall  He  find,  think  you,  faith  on 
earth?**  (LxncB  xviii.  8.)  Many  persons  join  re- 
ligious denominations  with  far  less  thought  and 
care  than  they  take  to  buy  a  horse.  The  affair 
of  salvation  is  the  most  serious  business  of  earth. 
"What  will  it  profit  a  man  to  gain  the  whole 
world  and  lose  his  own  soul  ?"  Again,  many  have 
grave  doubts  concerning  their  church  and  its  doc- 
trine, but  dismiss  them  carelessly,  lest  they  might 
lose  friendship,  or  some  worldly  advantage,  by  a 
change  of  religion.  Those  people  are  not  safe  in 
conscience.  A  friend  of  mine  heard  a  gentleman 
say,  "  I  must  have  some  religion.     I  think  I  will 

join  Rev. *s  church.  It  is  a  fashionable  church  ; 

and  very  little  is  required  to  be  a  member  of  it 
beyond  paying  a  heavy  pew-rent." 


i 


IT 


postolic 
author 
eral  de- 
be  their 
pes  some 
to  the 
(ITi  :. 
ill  thr 
•  men 
(-^•v  the 
"  There 
ho  shall 
1.)  And 
of  ?.an, 
faith  on 
3  join  re- 
ight  and 
lie  affair 
of  earth, 
le  whole 
iny  have 
its  doc- 
y  might 
ge,  by  a 
t  safe  in 
ntleman 
»k  I  will 
church ; 
)er  of  it 


Q, — Do  Catholics  believe  that  all  who  die  out' 

side  oj^ their  commu?iion  are  lost? 

A, —  Catholics  believe  that  all  are  not  Protes- 
tants who  are  considered  so.  They  believe  that 
all  who  live  and  die  protesting  against  the  truths 
revealed  by  our  Lord,  which  they  could  have 
known  by  using  ordinary  diligence,  and  who  live 
disobeying  His  commandments,  are  lost.  From 
this  category  are  excluded :  1st.  All  baptized 
children  who  die  before  thc}^  embrace  error  and 
are  free  from  other  sins.  2d.  All  baptized  adults 
who  are  in  good  faith,  and  free  from  mortal  sin, 
and  who  believe  in  the  principal  doctrines  of 
Christianity,  but  through  no  negligence,  indiffer- 
ence, or  malice,  had  not  sufficient  means  of  know- 
ing the  whole  truth,  which  they  would  have  em- 
braced could  they  have  discovered  it.  These, 
though  apparently-  attached  to  some  sect,  in  re- 
ality belong  to  the  soul  of  the  true  Church  ;  but 
persons  who  through  human  respect  and  worldly 
motives  do  not  embrace  the  true  Church,  are  not 
of  this  number.  Many  belong  merely  to  the  body 
of  the  Catholic  Church  and  are  counted  as  mem- 
bers, but  who  do  not  belong  to  its  soul.  To  be- 
long to  the  soul  of  the  Ciiurch  one  must  be,  besides 
being  baptized,  free  from  mortal  sin,  believe  im- 
plicitly at  least  all  the  doctrines  of  Christ.  When 
occasions  present  themselves  we  exhort  all  Chris- 
tians to  make  an  act  of  faith  in  all  the  revealed 
truths  of  the  Bible,  in  the  meaning  intended  by 


18 


the  Holy  Spirit,  and  not  in  the  false  sense  of 
erring  man,  and  to  pray  in  the  language  of  the 
apostles,  "  Lord,  increase  our  faith."  (Luke 
xvi.  5.) 

Obj. — As  there  are  many  roads  leading  to  a 
city,  so  there  are  many  roads  leading  to  heaven. 

A, — There  are  many  roads  leading  by  a  cit}' 
also,  and  cross-roads  leading  to  many  places  be- 
sides. "  The  road  to  heaven  is  one  straight  and 
narrow,  and  few  there  are  that  find  it."  (Matt. 
vii.  14.)  "To  enter  heaven  we  must  keep  the 
Commandments,  said  our  Lord."  (Matt.  xix. 
17.)     This  makes  the  road  so  narrow. 

Q. —  W^hat  is  the  meaning  of  Councils  f 

A, —  General  or  partial  assemblies  of  Bishops 
for  the  remedying  of  abuses,  settling  disputes, 
defining  matters  of  faith  brought  recently  into 
dispute.  Bishops  are  placed  by  the  Holy  Ghost 
as  overseers  to  feed  the  Church  of  God  (Acts 
XX.  28),  and  also  to  watch  over  perverse  men 
who  try  to  introduce  false  doctrines  into  the 
Church.  ''  I  know  that  after  my  departure,  rav- 
ening wolves  will  enter  in  among  j^ou,  not  sparing 
the  flock."     (Acts  xx.  29.) 

General  councils  alone,  with  the  Pope  at  their 
head,  are  infallible  in  their  decrees ;  particular 
councils  of  Bishops  are  not. 

Christ  would  not  have  said  to  His  apostles, 
"He  that  heareth  you  heareth  me,  and  he  that 
despiseth  you  despiseth  me"  (Luke  x.  16),  if  the 


m 


19 


sense  of 
e  of  the 
(Luke 

\ng  to  a 
heathen, 
y  a  city 
aces  be- 
ght  and 
(Matt. 
:eep  the 
'T.   xix. 

[Bishops 
isputes, 
tl}^  into 
J'  Ghost 
.  (Acts 
se  men 
nto  the 
ire,  rav- 
sparing 

at  their 
rticular 

postles, 
be  that 
,  if  the 


pastors  of  the  Church,  as  a  body,  could  lead  the 
people  into  error. 

Again,  St.  Paul,  in  his  Epistle  to  the  Hebrews, 
chap.  viil.  17,  says,  "Obey  your  prelates,  and 
be  subject  to  them.  For  they  watch  as  being  to 
render  an  account  of  your  souls  ;  that  they  may 
do  this  with  joy  and  not  with  grief,"  etc.,  etc. 

Councils  cannot  invent  an}'  new  doctrine  ;  they 
only  can  define  what  was  the  belief  of  the  Church 
from  the  beginning,  and  define  it  as  a  dogma  of 
Catholic  faith,  to  be  explicitly  believed.  They 
make,  however,  new  decrees  of  discipline,  accord- 
ing to  the  exigencies  of  the  times. 

Councils  TiO  held  by  denominations  outside  the 
Catholic  Church,  but  their  decrees  are  not  consid- 
ered even  b}'^  themselves  irreformable,  or  binding 
in  conscience. 

Q,  —  What  is  meant  by  the  hifallihility  of 
the  Pope? 

A.— It  means  that  the  Roman  Pontiff,  when  he 
speaks  ex  cathedra,  that  is,  when  in  discharge  of 
the  oflSce  of  Pastor  and  Doctor  of  all  Christians,  by 
virtue  of  his  supreme  apostolic  authority,  he  defines 
a  doctrine  regarding  faith  or  morals  to  be  held  by 
the  Universal  Church,  by  the  Divine  assistance 
promised  to  him  in  blessed  Peter,  is  possessed  of 
that  infallibility  with  which  the  Divine  Redeemer 
willed  that  this  Church  should  be  endowed  for 
defining  doctrines  reg^irding  faith  and  morals ; 
and  that,  therefore,  such  definitions  of  the  Roman 


20 


% 


Pontiff  are  irreformable  of  themselves,  and  not 
from  the  consent  of  the  Church. 

In  ever}*  well-ordered  society  or  government 
there  must  be  a  final  tribunal,  at  which  all  dis- 
putes must  be  settled.  It  is  meet  that  in  the 
Church  of  God  there  should  be  such  a  tribunal. 
Now  as  the  teaching  Church,  that  is,  the  Bishops 
of  the  Church  conjoined  to  the  Pope  as  their  head 
form  an  infallible  council,  so  the  Pope  as  head  of 
the  Church  must  enjoy  that  infallibility,  but  only 
in  certain  cases,  when  exercising  his  prerogatives 
as  universal  Doctor  and  Teacher.  That  infallibilitv 
Christ  has  conferred  on  Peter  and  his  successors 
for  the  proper  direction  of  His  Church.  The  words 
of  Christ  to  Peter  are :  "And  I  say  to  thee,  thou 
art  a  rock,  and  upon  this  rock  I  will  build  my 
church,  and  the  gates  of  hell  shall  not  prevail 
against  it."  (Matt.  xvi.  18,  and  Luke  xxii.  32.) 
"  But  I  have  prayed  for  thee  that  tli}^  faith  fail 
not ;  and  thou  being  once  converted,  confirm  thy 
brethren."  The  Pope  is  not  impeachable  ;  he  can 
commit  sin, —  sin  like  other  people  ;  nor  is  he  infal- 
lible in  his  private  capacity,  in  his  discourses,  or 
in  his  governments. 

Q. —  What  is  the  meaning  of  Papal  Supremacy  f 
A.  —  It  means  that  the  Pope,  as  successor  of 
St.  Peter,  who  was  made  head  of  the  Church 
by  Christ  Himself,  is  supreme  Bishop  of  all  the 
other  Catholic  Bishops  of  the  Church.  Christ  ex- 
pressly said  to  Peter, "  Thou  art  a  rock,  and  upon 


'IB 


21 


and  not 

i^ernment 

h  all  dis- 

it  in  the 

tribunal. 

Bishops 

leir  head 

s  head  of 

but  only 

rogatives 

fallibilitv 

uccessors 

'he  words 

hee,  thou 

3uild  my 

•t  prevail 

Kxii.  32.) 

faith  fail 

nfirm  thy 

3 ;  he  can 

3  he  infal- 

)urses,  or 

premacy  ? 
!cessor  of 
5  Church 
3f  all  the 
Jhrist  ex- 
and  upon 


this  rock  I  will  build  my  Church."  (Matt.  xvi. 
12.)  Again,  "Feed  m}'  lambs,  feed  my  sheep." 
(John  xxi.  15,  cic.)  The  lambs  are  the  people, 
and  the  sheep  the  pastors.  If  St.  Peter  were 
not  made  superior  to  the  other  apostles  he  would 
not  have  received  from  Christ  the  keys  of  the 
kingdom  of  heaven.  Keys  denote  the  master. 
Feeding  the  people  and  the  pastors  denotes  one 
superior  in  authorit}'.  Feeding,  here,  means  gov- 
erning and  directing. 

Q.  —  Is  not  the  Pope  only  a  Bishop? 

A.  —  The  Pope  is  Bishop  b}'  ordination,  but  a 
iniiversal  Bishop  respecting  jurisdiction. 

Q.  —  What  means  the  Hierarchy  of  the  Church  f 

A.  —  It  means  its  sacred  goA^ernment,  and  is 
composed  of —  1st.  The  Pope  as  head,  and  general 
governor  under  Christ  of  the  whole  Church.  —  2d. 
Under  him,  Patriarchs  or  Primates  who  preside 
over  the  councils  of  Archbishops  and  Bishops  of 
a  nation  or  countr}'.  —  3d.  The  Archbishops  who 
preside  over  the  deliberations  of  the  Bishops  of  a 
province  in  a  certain  country  or  nation.  —  4th. 
Bishops  who  preside  over  a  diocese  or  district  in 
the  Archiepiscopate.  —  5th.  Priests  who  preside 
over  parishes  or  missions  in  the  diocese.  —  6th. 
Deacons,  Sub-Deacons,  and  other  ministers  who 
assist  the  priest.  This  is  considered  the  most 
perfect  organization  on  earth  for  the  mainten- 
ance of  the  true  faith,  handed  down  from  the 


22 


apostles,  and  the  upholding  of  ecclesiastical  dis- 
cipline. 

Q.  —  W/io  are  the  Cardinals  ? 

A,  —  Tliey  are  a  body  of  men  composed  of 
Bishops,  Priests,  and  Deacons.  Their  duties  are  : 
First,  to  elect  the  Pope ;  second,  to  assist  him 
in  the  general  government  of  the  Church.  Car- 
dinals arc  parish  priests  of  Rome,  taking  their 
titles  from  the  most  ancient  churches.  There 
are  also  seven  Cardinal  Deacons  attached  to 
Roman  churches  ;  these  from  tlie  very  beginning 
concurred  with  the  priests  to  elect  the  Popes, 
and  continue  to  do  so  still,  though  Archbishops 
and  Bishops  outside  of  Rome  are  frequently 
named  by  the  Pope,  first,  parish  priests  of  those 
churches,  and  then  Cardinals. 

They  form  twelve  congregations  or  committees 
to  advise  the  Pope  in  the  principal  matters  con- 
nected with  the  government  of  the  Church. —  1st, 
and  most  important,  is  to  advise  the  Pope  on  the 
appointment  of  Patriarchs,  Archbishops,  and 
Bishops.  —  2d.  To  revise  writings  on  religious 
subjects,  and  to  see  that  no  error  slips  into  the 
composition  of  Catholic  authors ;  also  to  con- 
demn anti-Christian  works,  and  that  no  ecclesias- 
tic holding  heretical  opinions  shall  retain  office  in 
the  Church.  —  3d.  A  congregation  for  revising 
the  decrees  of  particular  councils.  —  4th.  The 
supervision  of  all  matters  connected  with  the  re- 
ligious orders.  —  t5th.  For  the  direction  and  su- 


23 


ical  dis- 


Doscd  of 
ties  are : 
sist  him 
h.  Car- 
ng  their 
.  There 
ched  to 
eginning 
5  Popes, 
hbishops 
equently 
of  those 

nmittees 

ers  con- 

h. —  1st, 

>e  on  the 

ps,    and 

religious 

into  the 

to  con- 

icclesias- 

offlce  in 

revising 

tth.  The 

I  the  re- 

and  su- 


pervision of  the  atfairs  of  the  churches  of  the 
Oriental  rite.  There  arc  congregations  and  com- 
mittees to  report  on  sacred  rites,  ceremonies, 
indulgences,  and  relics,  examination  of  candidates 
for  the  Episcopacy,  etc. 

Q.  — Iloto  are  the  Popes  elected? 

A.  —  After  the  death  of  the  Poi)e,  nine  days 
are  given  to  perform  the  obsequies.  Then  the 
Cardinals  are  called  together  and  locked  up.  In 
latter  times  the  Quirinal  Palace  was  used,  where 
temporary  accommodation  is  prepared  for  them, 
with  a  chapel  for  each  Cardinal,  who  celebrates 
Mass  ever}^  morning,  a  bed-room,  a  small  sitting- 
room,  together  with  rooms  for  his  chaplain  and 
domestic.     Phvsicians    also   attend  when  neces- 

sarv. 

These  Cardinals  are  shut  out  from  all  inter- 
course with  the  outside  world  until  the  Pope  is 
elected.  They  take  an  oath,  when  entering,  on 
the  Sacred  Gospels,  to  vote  only  for  the  most  fit- 
ting candidate,  in  their  opinion,  to  govern  the 
Church.  After  Mas?^  every  morning,  they  assem- 
ble to  deliberate,  when  a  ballot  is  taken, —  a  two- 
thirds  vote  is  necessaiy,  consequently  the  balloting 
may  continue  for  many  days,  often  months. 
When  any  one  gets  the  two-thirds  vote,  his  con- 
sent is  first  asked  to  assume  the  Pontificate.  If 
he  absolutely  refuses,  the  balloting  is  continued. 
If  he  consent,  and  be  one  of  the  Cardinals  in  the 
.Bonclave,  he  is  named  at  once  from  the  balcony 


24 


of  the  palace,  which  is  watched  with  intense  anx- 
iety b}^  the  people  ;  if  he  does  not  belong  to  the 
Consistoiy,  many  days  may  be  passed  in  finding 
the  Pope,  and  announcing  to  him  liis  election, 
etc. 

Q.  —  Why  do  not  Catholics  attend  Protestant 
meetings  and  revivals? 

A.  —  Because  Catholics  firmly  believe  that  in 
their  Church  is  the  true  worship  of  God,  and  thej^ 
disbelieve  the  Protestant  doctrines  propounded 
at  their  meetings,  and  consequently  they  do  not 
wish  to  participate  in  religious  services  in  which 
they  do  not  believe.  It  would  be  hypocrisy  to 
do  so. 

Q.  —  Why  do  Catholics  hold  so  stroyigly  to 
tradition  ? 

A.  —  Because  the  Holy  Scripture  orders  them 
to  do  so.  St.  Paul  says,  ''  Stand  fast,"  and  hold 
the  traditions  you  have  learned,  whether  by  word 
or  by  our  epistle.  (II.  Thess.  ii.  14.)  "  And  we 
charge  3'ou,  brethren,  in  the  name  of  our  Lord 
Jesus  Christ,  that  jou  withdraw  yourselves  from 
every  brother  walking  disorderly  and  not  accord- 
ing to  the  tradition  they  have  received  of  us." 
Not,  however,  every  tradition,  but  such  as  are 
handed  down  from  the  apostolic  tim os,  through 
the  constant  teaching  and  councils  of  the  Church, 
and  the  approved  writings  of  the  Holy  Fathers. 
Protestants  themselves  believe  in  many  tradi- 
tions.    1st.  In  the  keeping  of  the  Sunday,  not  the 


-%. 


25 


iense  anx- 

11  g  to  the 

ill  finding 

election, 

Protestant 

re  that  in 
,  and  they 
•opounded 
ey  do  not 
\  in  which 
:)Ocrisy  to 

roiigly   to 

lers  them 
and  hold 
r  by  word 
*'  And  we 
our  Lord 
slves  from 
3t  accord- 
d  of  us." 
3h  as  are 
3,  through 
e  Church. 
r  Fathers, 
iny  tradi- 
ly,  not  the 


Sabbath,  but  the  first  day  of  the  week.  2d.  The 
eating  of  blood,  though  forbidden  in  the  first 
council  of  Jerusalem.  (Acts.  xv.  29.)  That  yoti 
abstain  from  things  sacrificed  to  idols,  and  from 
blood.  All  that  Christ  and  His  apostles  said  and 
did  have  not  been  recorded  ;  were  the}-,  the  world 
would  not  contain  all  the  books  that  should  be 
written.     (John  17-25.) 

Q. —  What  do  the  Catholics  worship  ? 

A. — God  alone:  one  God  in  three  Divine  Persons. 
God  the  Father,  God  the  Son,  and  God  the  Holy 
Ghost.  Three  distinct  Persons  having  from  eter- 
nity the  same  Divine  nature,  but  one  Godhead 
only.  It  would  be  a  damnable  siu  of  idolatry 
to  give  to  any  creature,  even  to  the  mother  of 
God,  the  sovereign  worship  due  to  God  alone. 

When  we  sa}-,  his  worship  the  Mayor,  or  her 
most  excellent  majesty  the  Queen,  we  do  not 
mean  sovereign  worship,  or  most  excellent  maj- 
est}^,  such  as  we  attribute  to  God.  There  are 
endearing  expressions  applied  b}'  mothers  to 
their  children,  such  as,  "my  life,**  "  my  hope," 
"  my  all,"  etc. ;  when  such  expressions  are  used 
towards  the  Blessed  Virgin,  they  are  understood 
in  their  restricted  sense  as  expressions  of  the 
love  of  children  to  their  parents,  arid  vice  versa. 

Words  have  conventional  meanings,  extended 
or  restricted  by  usage. 

Q.  —  Do  Catholics  worship  the  Virgin  Mary 
and  the  Saints  ? 


26 


^.-— No.  They  pay  Divine  worship  only  to  God. 
They  reverence  the  Saints  as  friends  of  God, 
aiid  highly  honored  by  Him.  "  But  to  me,  thy 
frends,  O  God  !  are  made  exceedingl}'  honorable  ; 
their  principality  is  exceedingly  strengthened." 
(Psalm  cxxxviii.  17.)  And  our  Lord  Himself 
saj's,  "  The  glory  which  thou  hast  given  to  me  I 
have  given  to  them."     (St.  John  xvii.  22.) 

Q,  —  Was  not  the  Virgin  Mary  a  mere  ordinary 
ivoman  ? 

A,  —  By  no  means ;  she  was  not  an  cdinary 
woman,  of  whom  the  Scripture  says^  "  thct  all 
nations  shall  call  her  blessed."  (Luke  i.  48.)  She 
alone  is  called,  and  is  in  lealitv  the  mother  of 
Jesus  Christ  the  Son  of  God."  (Luke  i.  43.) 
She  was  no  ordin?ay  woman  to  whom  an  Arch- 
angel was  sent  from  heaven  and  addressed  in 
the  most  honorable  title  of  ''  full  of  grace," 
whom  the  Son  of  God  obej'ed  and  loved  above 
all  other  women,  as  ever}'-  good  son  will  love  his 
own  mother^  In  fine,  God's  mother  is  no  ordi- 
nary woman. 

Q.  —  Do  not  the  Catholics  give  her  too  much 
honor  9 

A,  —  They  would,  if  they  adored  her,  or  con- 
fided in  her  more  than  in  Christ,  iheir  only  Re 
deemer ;  but  when  they  only  beg  of  her  to  pray 
to  her  Son  for  them,  and  treat  her  as  a  mere  crea- 
ture, yet  the  most  favored,  they  do  not  b^xior 
her  too  much. 


'Nk„ 


27 


ily  to  God. 
J  of  God, 

0  me,  thy 
Lonorable ; 
igthened." 
d  Himself 
3n  to  me  I 
22.) 

3  ordinary 

L  o^'dinary 

"tlk-t  all 

48.)    She 

mother  of 

s:e  i.  43.) 

an  Arch- 

Iressed   in 

if   grace," 

red  above 

1  love  his 
\  no  ordi- 

too   ranch 

!!*,  or  con- 
r  only  Re 
3r  to  pray 
mere  crea- 
not  b^Xior 


One  embrace  or  act  of  obedience  from  her  in- 
fant Son  did  her  more  honor,  and  pleased  her 
more,  than  the  honor  paid  her  by  all  the  angels 
of  heaven  or  men  on  earth.  You  do  not  please 
the  Son  by  dishonoring  His  mother. 

Q.  —  What  means  the  Immaculate  Conception  oj 
the  Blessed  Virgin  f 

A,  —  It  means  that  the  Blessed  Virgin,  when 
her  soul  and  body  were  5rst  joined  and  united, 
IjI  was  preserved  from  the  sin  which  all  the  other 
^  ildren  of  Adam  inherit.  This  was  done  by  a 
singular  grace  ?.nd  privilege  of  an  Omnipotent 
God,  in  virtue  of  the  merits  of  Christ,  who,  for 
His  own  honor  and  glory,  saved  in  advance  from 
sin  His  future  dear  mother. 

Q.  —  Is  there  Scripture  for  this  ? 

JL  —  In  Genesis  iii.  15.  "  I  will  put  enmities 
between  thee  and  the  woman,  and  thy  seed  and 
her  sef^  1,  and  she  will  crush  thy  head,  and  thou 
shalfr  I  e  ]>!  wait  for  her  heel." 

X  <  •  ^l  i  enmities  would  not  be  complete  if  the 
mother  .f 'lod  would  be  stained  by  original  sin. 

Q.  —  Do  Catholics  ivorship  images  of  Jhrist  and 
His  saints? 

A.  —  No,  but  they  chei  ish  and  honor  them  as 
representatives  and  memorials.  All  civilized  peo- 
pl  '  jherish  and  honor  mementoes  of  their  dearest 
frA<^.ivj,  such  as  busts,  pictures,  and  pliotographs, 
otc.  To  dishonor  or  spit  upon  the  pictures  of 
royalty,  or  the  flog  of  a  nation,  would  be  consid- 


28 


ered  i  grievous  insult  to  the  sovereign  or  coun- 
try. God  Himself  ordero  1  images  to  be  made. 
(Num.  xxi.  8.)  And  the  Lord  said  to  Moses, 
"Make  a  brazen  serpent,  and  set  it  up  for  a  sign  : 
whosoever  being  struck  shall  look  on  it,  shall 
live."  He  also  ordered  cherubims  to  be  made 
and  placed  around  the  ark  of  the  covenant. 

In  Catholic  countries  images  of  Christ  crucified, 
and  of  His  Blessed  Mother  and  Saints,  are  erected 
in  churches,  on  ^  ughways  and  mountains,  as 
an  open  Bible  to  r^^nind  the  people  of  the  love 
of  Christ  and  His  saints  for  us,  and  to  urge  us  to 
love  them  and  imitate  their  example.  Pictures 
and  images  tend  to  raise  the  mind  to  think  more 
earnestly  on  the  original  or  person  represented  ; 
hence  the  picture  of  Christ  crucified,  in  churches 
and  private  houses.  How  culpable  people  are  to 
have  lascivious  pictures  in  their  houses,  to  inflame 
the  evil  thoughts  of  poor,  weak  mortals.  Those 
who  incite  others  to  sin  are  agents  of  the  devil, 
who  uses  them  to  destroy  souls  for  whom  Christ- 
died.  "  Woe  to  those  who  give  such  scandals." 
(Matt,  xviii.  7.) 

In  Protestant  countries  a  different  order  is  fol- 
lowed. We  find  statues  of  patriots,  generals, 
and  poets,  adorn  the  highways.  Which  custom 
tends  most  to  raise  our  thoughts  to  heaven  ? 

In  the  House  of  Lords  and  Commons^  in  Eng- 
land, and  also  in  the  Parliament  of  Canada,  mem- 
bers bend  the  knee  or  bow  the  head  in  passing 


■'M 


iJ* . 


29 


or  coun- 
be  made. 
3  Moses, 

)i'  a  sign  ; 
it,  shall 
be   made 
nt. 

crucified, 
e  erected 
tains,  as 
the  love 
fge  us  to 
Pictures 
nk  more 
esented  ; 
churches 
le  ai'e  to 
)  inflame 
Those 
tie  devil, 
Q  Christ 
andals." 

iv  is  fol- 
;enerals, 
custom 
!n? 

in  Eng- 
a,  mem- 
passing 


the  throne  as  an  act  of  loyalty  and  reverence 
towards  the  authority  or  sovereign  who  sits,  or  is 
supposed  to  sit  there.  There  is  a  great  difference 
between  the  adoration  due  to  God,  and  the  rever- 
ence due  to  His  servants.  It  would  be  a  dam- 
nable idolatry  to  adore  any  but  God  ;  but  to  pay 
the  reverence  of  bov/ing  to  sacred  images  is  not 
idolatry.  We  bow  every  da}'  to  our  friends  in 
the  streets,  but  don't  adore  them.  To  respect 
the  Sacred  Scriptures  because  the  letters  in  it  re- 
present God's  Word,  to  kiss  pictures  of  St. 
Peter,  St.  Paul,  etc.,  are  acts  of  reverence  to  God 
or  to  His  Saints.  Would  it  be  idolatry  in  a 
mother  to  kiss  the  picture  of  her  darling  child 
whom  she  knows  to  be  in  heaven?  The  Emperor 
Leo,  the  image-breaker,  asked  St.  Stephen, 
Bishop  and  Martj-r,  whether  lie  believed  that  men 
trampled  on  Christ  by  trampling  on  His  image. 
"  God  forbid,"  said  the  Martyr.  Then,  taking  a 
piece  of  money  in  his  hand,  he  asked,  "  What 
treatment  he  should  deserve  who  should  stamp 
upon  that  image  of  the  Emperor  ?  '*  The  assembly 
cried  out  that  he  ought  to  be  severely  punished. 
"  Is  it,  then,'*  said  the  saint,  "  so  great  a  crime  to 
insult  the  image  of  an  emperor  of  the  earth,  and 
none  to  cast  into  the  fire  that  of  the  King  ol 
Hca'^^en  ?  " 

Some  days  after,  the  Emperor  commanded 
that  he  should  be  scourged  to  death.  Certain 
courtiers  stirred  up  a  mob  of  impious  wretches, 


80 


who,  running  to  the  prison,  seized  the  martyr, 
dragged  him  through  the  streets  of  the  city  with 
his  feet  tied  with  cords,  and  many  struck  him 
with  stones  and  staves,  till  one  despatched  him 
by  dashing  out  his  brains  with  a  club. 

Q,  —  Does  it  not  insult  Christy  our  only  Medi" 
ator,  to  pray  to  the  Saints  ? 

A,  —  Christ  is  our  only  great  and  Primary  Me- 
diator with  the  Father,  but  secondary  mediators 
or  intercessors  offer  no  insult  to  Christ ;  when  we 
pray  for  one  another  we  are  secondary  mediators, 
or  intercessors.  If  Catholics  pray  to  the  saints 
for  mercy  and  salvation,  expecting  them  directly 
from  thom,  then  it  would  be  an  insult  to  Christ ; 
but  they  do  not ;  they  only  ask  the  saints  to 
pray  to  Christ  for  them,  considering  the  prayers 
of  the  glorified  sn'nts  in  heaven  to  be  more  pow- 
erful than  those  of  sinners  on  earth.  St.  Paul 
recommended  himself  to  the  prayers  of  his  breth- 
ren, the  Christians.  And  writing  to  the  Philip- 
pians,  he  says,  (1st  chap.,  19th  verse,)  "I  know 
that  this  will  turn  to  my  salvation  through  your 
praj'er  and  the  supply  of  the  Spirit  of  Jesus 
Christ."  St.  Stephen,  first  Mart^T,  pra3^ed  for 
his  persecutors,  that  is,  mediated  for  their  par- 
don. This  privilege  of  mediation  is  not  lost  by 
death,  because  it  proceeds  from  love,  and  love 
does  not  die.  Faith  and  hope  will  pass  away 
with  earth ;  but  love  enters  into  the  portals  of 
heaven, —  nay,  even  descends  into  hell.    The  rich 


■m^ 


31 


J  martyr, 
city  with 
ruck  him 
ched  him 

^ly  Medi" 

nary  Me- 
nediators 

when  we 
lediators, 
he  saints 
I  directly 
0  Christ ; 
saints  to 
8  prayers 
lore  pow- 

St.  Paul 
his  breth- 
e  Philip- 
"  I  know 
Jgh  your 
of  Jesus 
ayed  for 
heir  par- 
;  lost  by 
and  love 
Lss  away 
Drtals  of 
The  rich 


man  died  and  was  buried  in  hell,  he  loved  eveA 
there  his  brothers,  and  prayed  Abraham  to  send 
Lazarus  to  warn  them  of  the  punishment  await- 
ing their  crimes  if  they  did  not  repent.  (Luke 
xvi.)  Christ  has  said,  in  heaven  the  just  shall 
be  as  angels  of  God.  (Mark  xii.  25.)  And 
the  angels  pray  and  intercede  for  us,  (Zach.  i. 
12.)  Prayers  f  the  saints  are  offered  up  before 
the  throne  of  God  in  heaven.  (Apoc.  v.  8.) 
•^^  Four-and-twentv  ancients  fell  down  before  the 
Lamb,  having  every  one  of  them  harps,  and 
golden  vials  full  of  odors,  which  are  the  prayers 
of  the  saints." 

Q.  — How  can  the  Saints^  ivho  are  so  far  aivay 
in  heaven^  hear  oiir  pi'ayers  ? 

A.  —  Heaven  is  not  far  away,  it  is  where  God 
is,  and  "  God  is  nigh  unto  us."  (Phil,  iv.  5.) 
The  saints  in  heaven  see  God,  and  know  Him,  as 
they  are  known.  God  hears  and  sees  us,  and 
the  angels  and  saints  in  heaven  can  know  the 
mind  of  God,  and  through  it  know  what  passes 
on  earth,  as  far  as  God  permits.  In  heaven,  we 
shall  see  God  face  to  face.  *'Now  I  know  in 
part ;  but  then^  I  shall  know  even  as  I  am 
known."  (I.  Con.  xiii.  12,  and  IL  Cor.  iii.  18.) 
The  angels  rejoice  upon  the  conversion  of  a  sin- 
ner, though  this  conversion  may  be  deep  in  the 
sinner's  heart,  not  expressed  in  words.  There 
shall  be  joy  before  the  angels  of  God  upon  one 
sinner  doing  penance.     (Luke  xv.  10.) 


82 


■.  ,1 


n 


Q,  —  Does  not  the  Catholic  Church  suppress 
the  Second  Commandment, — "  Thou  shall  not 
make  unto  thyself  any  graven  thing  or  image  "  ? 

A. — No.  All  agree,  both  Protestant  and 
Catholic,  that  the  commandments  are  ten  in 
number  ;  but  they  don't  agree  in  the  division  of 
them.  The  Catholics  divide  the  commandments 
according  to  the  sense  or  object  of  each  ;  for  in- 
stance, the  First  Commandment  concerns  the 
worship  of  God ;  of  this  commandment  the 
Protestants  make  two,  the  Catholics  only  one. 
The  Second  forbids  to  profane  the  hoi}'  name  of 
God,  etc. ;  this  the  Protestants  sa}^  is  the  Third  ; 
the  Catholics  hold  that  it  is  the  Second.  Re- 
specting the  division  of  the  other  commandments, 
Protestants  agree  with  the  Catholics  up  to  the 
Ninth  and  Tenth,  and  of  them  the  Protestants 
make  only  one, —  the  prohibition  of  coveting  the 
neighbor's  house,  ox,  ass,  and  wife.  Of  these 
commandments  the  Catholics  make  two,  because 
the  coveting  of  a  wife  is  a  different  object  from 
the  coveting  of  a  house,  an  ox,  an  ass,  for  Christ 
has  said,  "  the  coveting  of  th}'  neighbor's  wife  is 
equal '  o  adultery."  (Matt.  v.  28. )  In  the  Book 
of'Deuteronom3',5th  chapter,  where  the  command- 
ments are  again  enumerated,  the  coveting  of  the 
wife  is  put  before  the  coveting  of  the  house,  the  ox, 
and  the  ass.  The  Protestants,  by  making  one  com- 
mandment of  our  Ninth  and  Tenth,  falsely  make  the 
coveting  of  the  wife,  the  house,  the  ox,  and  ass 


suppress 
halt    not 
lage  "  9 
ant    and 
ten    in 
vision  of 
ndments 
for  in- 
erns   the 
ient    the 
)nly  one. 
name  of 
e  Third ; 
nd.     Re- 
ndments, 
p  to  the 
otestants 
3ting  the 
Of  these 
,  because 
ect  from 
3r  Christ 
s  wife  is 
:he  Book 
)mmand- 
g  of  the 
J,  the  ox, 
3ne  com- 
nake  the 
and  ass 


■> 


■f 


33 


the  same,  or  equal  sin.  The  Catholics,  therefore, 
do  not  suppress  the  Second  Commandment,  but 
truly  sa}',  that  it  is  comprised  in  the  First,  namely : 
"Thou  shalt  not  have  strange  gods  before  me; 
thou  shalt  not  make  to  thyself  a  graven  thing,  nor 
the  likeness  of  an3'thing  that  is  in  heaven  above,  or 
on  the  earth  beneath,  nor  of  those  things  that  are 
in  the  waters  under  the  earth,'*  etc.  Here  it  is 
evident  that  tlie  worship  of  the  true  God  is  in- 
tended, and  the  worship  of  false  gods  prohibited, 
and  the  making  of  images  for  the  purpose  of 
adoration.  The  mere  making  of  an  image  is  not 
here  forbidden,  otherwise  all  sculptors  and  paint- 
ers could  not  practise  their  arts,  and  the  image 
of  the  sovereign  could  not  be  stamped  on  the  coins 
of  the  realm.  The  Queen  of  England  has  a  re- 
markable devotion  to  her  late  husband,  and  takes 
great  pleasure  in  exhibiting  him  to  the  love  and 
veneration  of  her  English  subjects.  When  his 
statue  is  unveiled,  the  people  uncover  their  heads 
to  express  their  esteem,  and  give  loud  hurrahs. 
It  is  not  to  the  marble  or  bronze  the  honor  is 
given,  but  to  the  Prince  and  the  Queen.  Are  re- 
ligious people  to  be  blamed  and  called  idolaters 
when  thc}^  express  their  esteem  for  Christ  and 
His  saints  by  an  occasional  bow  of  the  head? 

Q.  —  What  is  the  meaning  of  the  "  Communion 
of  Saints,''  which  toe  profesfi  in  the  Apostles* 
Creed  1 

A* — It  means  a  common  union,  such  as  exists 

8 


'^> 


34 


in  firms  and  companies  on  earth,  by  which  mem- 
bers of  the  same  body  partake  of  earnings  and 
advantages  of  the  body.  Clu'ist  is  the  Head  of  all 
good  Christians,  and  as  the  root  and  body  of  the 
vine  give  life  and  feenndity  to  the  branches,  so 
Christ  gives  gi'ace  and  mercy  to  His  trne  follow- 
ers. (John  xv.  4.)  All  true  Christians,  in  like 
manner,  communicate  to  each  other  a  share  of 
their  merits  and  pra^-ers,  so  we,  being  manj^  are 
one  body  in  Christ,  and  every  one  members  one 
of  another.  (Rom.  xii.  5.)  Christians  in  the  state 
of  mortal  sin,  and  excommunicated  persons,  are 
dead  members,  and  do  not  communicate  in  its 
good  works  and  prayers,  though  they  can  obtain 
the  grace  of  repentance  through  the  merits  of 
Christ  and  the  pra3'ers  of  the  Church. 

Q. — Do  Catholics  worship  or  pray  to  relics  of 
the  Saints  ? 

A. — No.  But  they  hold  them  in  reverence  as 
belonging  to  the  saints.  Protestants  have  their 
relics  ;  in  the  Tower  of  London  we  find  relics  of 
Kings,  Queens,  etc.  At  "Washington,  many  things 
used  by  Gen.  Washington,  such  as  his  clothes, 
kitchen  utensils,  etc.,  are  preserved  with  great 
care. 

Q. — Do  we  read  in  the  Bible  anything  about 
relics? 

A. — Yes,  we  read  that  miracles  were  wrought 
by  their  touch.  The  cloak  of  the  Prophet  Elias 
in  the  hands  of  Eliaeus  divided  the  waters  of  the 


4 


35 


ich  mem- 
ings  and 
ead  of  all 
dy  of  the 
nches,  so 
le  follow- 
»s,  ill  like 
share  of 
Qan3%  are 
ibers  one 
.  the  state 
'sons,  are 
-te  ill  its 
m  obtain 
merits  of 

relics  of 

jrence  as 
lave  their 
relics  of 
tiy  things 
I  clothes, 
ith  great 

ng  about 

wrought 
bet  Elias 
's  of  the 


Jordan  (TV.  Kings,  ii.  13),  and  the  bones  of  the 
SLme  prophet  raised  from  the  dead  a  man  that 
was  thrown  into  the  saint's  sepulchre.  (IV.  Kings, 
xiii.  21.)  The  handkerchief  and  apron  that 
touched  the  body  of  tlie  great  St.  Paul  the  Apos- 
tle, cured  the  sick  and  drove  away  evil  spirits. 
(Acts  xix.  12.)  The  hem  of  the  garment  of 
Christ  cured  the  poor  woman.  (Matt.  ix.  20.) 
TheBethesda,or  washing-pool  at  Jerusalem,  when 
stirred  b}'  an  angel,  cured  the  first  diseased  per- 
son that  was  thrown  into  it.  The  arm  of  the 
Lord  is  not  shortened,  and  miracles  have  not 
ceased  amongst  His  own  true  followers  and  be- 
lievers. Had  we  now  amongst  us  any  of  those 
sacred  relics  of  the  Apostles,  we  do  not  doubt 
that  all  who  believe  in  Christ  and  His  Holy  Word, 
would  reverence  them  with  great  devotion  and 
respect.  The  cross  upon  which  our  Lord  suffered, 
and  which  was  stained  with  His  blood,  attained, 
as  a  loadstone  does  attraction,  virtue  in  a  higher 
degree  than  did  the  handkerchief  of  St.  Paul  to 
cure  diseases.  We  have  seen  with  our  own  e3'es 
miraculous  cures  effected  by  the  touch  of  the  wood 
of  the  real  cross  of  Christ.  The  shadow  of  St 
Peter  cured  the  sick  upon  whom  it  fell.  (Acts.  v. 
15.) 

Q, — Are  the  religious  orders^  such  as  Jesuits, 
Dominicans,  Franciscans,  Nuns  and  Sisters  of 
Charity,  sects  or  divisions  in  the  Church  ? 

A, — ^No.     They  are  certain  companies  to  per- 


36 


form  peculiar  offices  in  the  vineyard  of  our  Lord  ; 
all  believing  the  entire  doctrines  of  the  Church, 
and  subject  to  the  Pope  as  its  head,  and  to  the 
Bishops  of  the  Dioceses  in  which  the}'  live  in  the 
exercise  of  their  ministry  amongst  the  people. 
As  there  are  in  countries,  corporations  for  certain 
purposes,  such  as  railroad,  steamship,  insurance, 
and  others,  so  there  are  various  orders  in  the 
Church  of  God,  for  peculiar  offices  or  duties,  such 
as  superintending  colleges,  giving  missions,  at- 
tending hospitals,  writing  books,  etc.  The  early 
Christians  had  all  things  in  common.  (Acts.  ii. 
44.)  So  have  our  religious  orders  at  the  present 
day.  If  some  have  fallen  from  their  high  state, 
so  did  Judas.  The  Apostles  are  not  to  be  des- 
pised on  account  of  one  apostate. 

Q.  —  Why  do  Monks  and  Nuns  make  voius  f 
A. — Because  a  vow  is  an  act  of  religion  to 
God  ;  the  persons  binding  themselves  by  vows  to 
the  service  of  God  are  more  acceptable  in  His 
sight  than  others.  "  Offer  to  God  the  sacrifice 
of  praise  ;  and  pay  thy  vows  to  the  Most  High." 
(Ps.  xlix.  14.)  Those  who  live  holil}-  in  religious 
orders,  with  the  vows  of  chastity,  poverty,  and 
obedience,  follow  Christ  more  strictly  than  others. 
He  was  pure,  He  was  chaste  and  obedient  unto 
death.  St.  Bernard  says  of  those  who  live  in  re- 
ligious orders  :  *'  They  live  more  purely,  fall  less 
frequently,  rise  sooner,  walk  with  greater  precau- 
tion, are  refreshed  more  frequently  with  heavenly 


u 


» 


87 


comforts,  repose  with  greater  securit}',  die  with 
greater  confidence,  are  sooner  purified,  and  are 
more  gloriously  recompensed.'* 

Q, —  WJiat  do  C'ttholics  believe  respecting  good 
works?  Do  they  think  fasting^  i^raye?*,  alms,  and 
mortifications  loill  save  them  independent  of  the 
merits  of  Jesus  Christ  ? 

A. — The  Catholics  believe  no  such  thing.  The}' 
believe  that  good  works,  being  the  effects  of  the 
grace  of  God  operating  in  their  souls,  are  meri- 
torious when  joined  with  the  merits  of  Christ,  for 
atoning  for  their  sins.  St,  Peter  tells  the  Chris- 
tians "  to  labor  the  more,  that  by  good  works  you 
may  make  sure  of  your  calling  and  election." 
(II.  Pet.  i.  10.)  Christ  on  the  last  day  will  reward 
the  good  and  punish  the  wicked  according  as 
their  works  are  good  or  evil.  "  Come  ye  blessed 
of  my  Father,  etc."  (Matt.  xxv.  34),  and  also, 
"depart  from  me  ye  cursed  into  everlasting 
fire."  (Matt.  xxv.  41.)  See  also  James  ii.  17, 
and  following  verses  :  "  Faith  without  good  works 
is  dead,  and  what  is  dead  profiteth  nothing/' 

Q. — Have  miracles  ceased  in  the  Church  f 

A. — No;  for  Christ  has  said  (John  xiv.  12), 
"Amen,  amen,  I  sa}^  to  3'ou,  he  that  believeth  in 
me,  the  works  that  I  do  he  also  shall  do;. and 
greater  than  these  shall  he  do."  Remark  the 
word  believers;  not  onl}^  apostles,  but  believers. 
Miracles  not  mentioned  in  the  Bible  are  not  ob- 
jects of  Divine  faith.     Authenticated  miracles  of 


i 


i 


38 


m' 
s*'- 


the  present  day  are  believed  upon  the  testimony 
of  respectable  witnesses.  It  would  be  folly  and 
temerity  to  rc^'ict  them  all. 

Q, — Do  Catholics  place  any  faith  in  holy  wells 
and  fountains? 

A. — They  hold  these  in  reverence  which  God 
has,  by  evident  miracles,  blessed  with  curative 
powers.  He  did  so  in  tlic  case  of  the  pool  of 
Bethesda.  *' And  an  angel  of  the  Lord  descended 
at  certain  times  into  the  pond,  and  the  water  was 
moved,  and  he  that  went  down  first  into  the  pond 
after  the  motion  of  the  water,  v/as  made  whole  of 
whatever  infirmity  he  lay  under."  (John  v.  4.) 
The  arm  of  God  is  rot  shortened,  and  He  is  with 
Hie  Church  to  the  end  of  the  world,  and  can  at- 
tacl  His  graces  to  whatever  objects  He  pleases. 
He  has  imparted  curative  powers  to  the  herbs 
and  minerals  of  the  earth,  so  can  He  do  with 
anything  else.  But  faith  and  hope  are  necessary 
to  obtain  miraculous  cures,  so  that  God  is  the 
ultimate  source  of  all  graces  and  mercies.  Wit- 
ness tlie  wonderful  cures  at  the  fountain  of  Our 
L<ady  of  Lourdes,  which  no  sane  man  can  deny. 
Some  Protestants  bring  water  from  the  river  Jor- 
dan, in  wiiich  Christ  was  baptized,  and  they  hold 
it  in  reverence . 

Q. —  WJiat  belief  do  Catholics  hold  concerning 
Purgatory  f 

A. — That  it  is  a  place  or  state  of  punishment, 
in  which  persons  who  have  not  fully  satisfied  the 


39 


jtnony 
y  and 

wells 

tiGod 

rative 

ool  of 

ended 

er  was 

e  pond 

lole  of 

V.  4.) 

is  with 

3an  at- 

leases. 

)  herbs 

0  with 
jessary 

is  the 

Wit- 

of  Our 

1  deny, 
er  Jor- 
ly  hold 

cernlng 

hnient, 
[led  the 


justice  of  God  on  accou  « of  tlieir  sins  committed 
during  life,  suffer  for  a  time  before  entering 
into  heaven.  Purgatory  is  the  Limbo  or  third 
place  spoken  of  b}'  St.  Peter.  (I.  Peter,  iil.  19.) 
When  the  souls  of  the  just  were  detained,  and 
to  whom  Christ  went  to  preach  again.  "Be 
at  agreement  with  thy  adversary  betimes,  whilst 
thou  art  in  the  way  with  him ;  lest  perhaps  the 
adversary  deliver  thee  to  the  judgo,  and  the  judge 
deliver  thee  to  the  officer,  and  thou  be  cast  into 
prison."  (Matt.  v.  25.)  And  St.  Paul  says, 
"  That  the  good  works  of  every  man  will  be  tried 
of  what  sort  they  are,  etc.,  etc.,"  and  the  man 
himself  shall  be  saved  3'et  so  as  by  fire.  (I.  Cor. 
iii.  15.) 

And  the  Second  Book  of  Machabees  savs  that 
''it  is  a  holy  and  wholesome  thought  to  pray  for 
the  dead,  that  they  may  be  loosed  from  their  sins.'* 
Th  j  book  is  not  allowed  bv  Protestants  to  be 
canonical,  but  even  taking  it  as  a  history  it 
proves  that  the  Jews  offered  sacrifices  for  the 
dead,  and  were  not  reproved  for  these  p-  actices 
by  Christ.  Few  pass  out  of  this  work',  so  verj- 
pure  as  to  enter  at  once  into  the  beatific  vision  of 
God ;  the  very  wicked  go  to  hell,  and  the  ver}' 
good  go  to  heaven,  but  tepid  Christians  go  to 
Purgatory.  The  Catholic  therefore  believes  that 
the  family  of  Christ,  as  members  of  His  mystic 
bod}',  is  composed  of  the  saints  reigning  in 
heaven,  the  true  Christians  obeying  His  laws  on 


i 


40 


earth,  and  the  soulsi  in  Purgatory ;  all  can  assist 
each  other  by  their  prayers  and  merits.  It  is 
want  of  due  appreciation  of  the  infinite  sanctity 
of  God,  and  the  purity  of  those  who  shall  enter 
into  His  glor}',  to  suppose,  for  instance,  that 
there  is  only  one  step  for  the  criminal  from 
the  gallows  into  henven.  There  is  an  example  of 
the  thief  on  the  cross,  one  that  none  may  despair, 
and  only  one  that  all  ma^^  fear. 

Q. —  Why  do  Catholics  fast  9 

A. — To  imitate  Christ,  the  true  model  of  all 
Christians.  He  fasted  to  show  us  an  example  ; 
the  apostles  fasted  and  prayed  when  they  were 
about  to  perform  any  great  action,  such  as  the 
ordaining  of  their  assistants  and  successors. 
(Acts  xiii.  2.)  '*And  as  the}"  were  ministering 
to  the  Lord,  and/ast'mgr,  the  Holy  Ghost  said  to 
them :  Separate  me  Saul  and  Ban j abas,  for  the 
work  whereunto  I  have  taken  them."  In  man^ 
places  of  Sacred  Scripture  we  are  counselled  to 
fast.  (Matt.  xvii.  20.)  "  But  this  kind  of  spirit 
is  not  cast  out  but  by  prayer  and  fasting."  Fast- 
ing subdues  the  flesh  and  brings  it  under  subjec- 
tion, and  takes  away  the  stimulant  of  revolt. 
(RoM.  viii.  13.)  "For  if  j'ou  live  according  to 
the  flesh  you  shall  die  ;  but  if  by  the  spirit  you 
mortify  the  deeds  of  the  flesh,  you  shall  live." 

Q. —  Why  do  not  Catholics  eat  meat  on  Fridays? 

A. — Christ  predicted,  when  He  would  be  taken 
away  from  His  disciples  thej^  would  fast.    (Matt. 


ol 


issist 
It  is 
ictity 
enter 
,  that 
from 
pie  of 
ispair, 


of  all 
mplo  ; 
Y  were 
as  the 
Bssors. 
storing 
iaid  to 
br  the 
.  many 
illed  to 
if  spirit 
'   Fast- 
subjec- 
revolt. 
ling  to 


irit  you 
iive." 
'ridays  f 
e  taken 
(Matt. 


41 


ix.  15.)  "But  the  days  will  come  when  the 
bridegroom  K>hall  be  taken  away  from  them,  and 
then  they  shall  fast."  So  Friday  being  the  day 
on  which  He  died,  it  is  meet  tliat  His  followers 
should  mortif}'  themselves  by  abstaining  from  the 
most  nutritious  food.  Since  He  suffered  death 
for  our  sins  on  a  Friday-,  we  should  mortify  the 
flesh  for  them  also  on  that  da}-.  It  is  a  custom 
dated  back  to  the  earliest  days  of  the  world,  that 
on  the  anniversary  of  the  father's  death  children 
fasted  ;  nothing  is  more  agreeable  to  affection 
and  love  of  departed  friends  than  such  a  remem- 
brance. 

Q. — Did  not  Christ  say^  "  It  is  not  that  tohich 
goeth  into  the  mouth  that  dejileth  a  man  "  1 

A. — That  is  true.  It  was  not  the  ap]^^  ^  tliat  de- 
filed the  soul  of  Adam,  but  his  disobtaience  in 
eatinor  it. 

Q. —  What  is  the  meaning  of  rosaries  or  heads? 

A . — They  are  a  rpode  of  reckoning  prayers,  but 
yet  on  account  of  their  use  are  blessed  and  held 
in  veneration  as  reminders  of  the  m3'steries  of  the 
love  and  sufferings  of  Jesus  Christ  commemorated 
by  the  prayers  counted  on  them. 

Q, —  What  are  scapulars  f 

A, — Tliey  are  badges  worn  in  honor  of  Jesus 
Christ  and  the  Blessed  Virgin.  There  are  various 
orders  in  the  world, — the  Garter,  Golden  Fleece, 
Bath,  etc.  Knights  in^^'cstcd  in  these  orders  wear 
a  badge  to  remind  them  of  their  more  dutiful 


-I ' 


42 


loyalty  to  the  sovereign ;  so  there  are  scapulars 
worn  by  persons  who  join  confraternities  who 
oblige  themselves  to  perform  certain  pra3'ers  and 
duties  in  honor  of  God  and  the  saints,  promising 
more  strict  fidelity  in  obo3'ing  the  coii^mands  of 
their  Divine  Master,  and  performing  works  of 
charity  and  merc}'. 

Q, —  Wliy  do    Catholics  frequently   make   the 
sign  of  the  cross  ? 

A. — Because,  with  St.  Paul,  they  glory  in  the 
cross  of  our  Lord  Jesus  Christ.  (Gal.  vi.  14.) 
In  performing  that  holy  act,  they  profess  their  be- 
lief in  the  Blessed  Trinity  by  saying,  In  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  H0I3' 
Ghost.  At  the  beginning  of  all  important  under- 
takings, as  well  IS  at  the  termination,  the  sign  of 
the  cross  is  invariabl}-  made,  to  show  that  all  our 
hopes  depend  on  the  Adorable  Trinity,  and  upon 
the  merits  of  Jesus  Christ  who  died  on  the  cross. 
Making  the  sign  of  the  cross  commenced  in  the 
earliest  age  of  the  Church.  TortulHan,  a  Father 
of  the  second  centur3',  writes  that  *'  the  Christians 
formed  the  sign  of  the  cross  on  their  foreheads 
when  they  came  in  or  went  out,  at  meals,  and  be- 
fore going  to  rest."  The  cross  is  the  glory  and 
the  ensign  on  our  churches,  on  the  crowns  of 
sovereigns,  and  on  the  flags  of  Christian  Slates. 
Hence  we  have  the  cross  of  St.  George,  St  An- 
drew, etc. 

Some  Christians  have  a  prejudice  against  the 


48 


symbol  of  salvation,  but  without  valid  reason. 
A  weathercock  sj'mbolizcs  change. 

Q. —  W7i7/  do  Catliolics  have  their  children  bap- 
tized? Did  not  Christ  say  to  His  apostles^  *'  Go 
and  teach  and  then  baptize  ?  "  but  children  are  m- 
capahle  of  being  taught^  consequently^  they  are  not 
capable  of  being  baptized. 

A. — Christ  ordered  His  apostles  to  teach,  of 
course,  such  as  were  capable  of  being  taught,  but 
children  who  are  not  capable  of  instruction  should 
be  baptized  for  the  remission  of  original  sin,  in 
which  we  are  all  alike  born.  David  the  Prophet 
sa3S  in  Psalm  I.  7,  "  And  in  sin  did  my 
mother  conceive  me."  St.  Paul  emphatically 
says,  "  We  are  born  children  of  wrath."  (Eph. 
ii.  3.)  Sin  is  remitted  in  Baptism.  St.  Peter,  in 
his  first  sermon,  says  (Acts  ii.  38),  "  Do  penance 
and  be  baptized  every  one  of  j'ou  in  the  name  of 
Jesus  Christ,  for  the  remission  of  your  sins,  and 
you  shall  receive  the  gift  of  the  Holy  Ghost." 
And  Ananias  said  to  St.  Paul,  when  converted  on 
his  way  to  Damascus  :  ''  Rise  up  and  be  baptized, 
and  wash  away  thy  sins,  invoking  His  name." 
(Acts  xxii.  IG.) 

Q,  — Is  baptism  absolutely  necessary  to  enter  the 
kingdom  of  God  1 

A. — Yes  ;  Christ  has  said  so.  "  Unless  a  per- 
son be  born  again  of  water  and  the  Holy  Ghost, 
he  cannot  enter  into  tlie  kingdom  of  God."  Bap- 
tism of  desire  at  least  is  necessary.     A  person 


44 


should  wish  to  perform  everything  enjoined  by 
our  Lord. 

Q.  — What  becomes  of  children  tvho  die  without 
baptism  ? 

A. — Of  these  there  has  been  no  revelation  in 
Scripture,  but  from  tiie  texts  above  quoted,  they 
are  excluded  from  the  beatific  vision  of  God,  in- 
asmuch as  they  have  not  been  engrafted  on  Christ, 
and  made  partakers  of  redemption  through  Him. 
And  Christ  Himself  said,  ''  Except  a  person  be 
born  again  of  water  and  the  Holy  Ghost,  he  can- 
not enter  the  kingdom  of  heaven."  (John  iii. 
5.)  Hence  the  Catliolics  are  so  anxious  to 
have  their  children  baptized  as  soon  as  possible 
after  birth. 

Q. —  Will  mere  pouring  the  icater  on  the  person 
to  he  baptized  suffice  for  baptism? 

A, — No.  The  person  baptizing  must  saj'  at 
the  same  time,  ''  I  baptize  3"ou  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost," 
and  have  the  intention  of  doing  what  Christ  in- 
tended.    (Matt,  xxviii.  19.) 

Q. — Is  it  necessary  for  the  p)er son  to  he  baptized 
to  be  put  completely  under  the  water? 

A. — No.  Although  this  is  a  valid  form,  the 
pouring  of  the  water  on  the  person  signifies  the 
washing  of  his  soul  from  sin,  and  is  the  outward 
sign  of  the  inward  grace  of  the  sacrament.  St. 
Peter  says,  *'  It  is  not  the  exterior  washing  of  the 
body,  but  the  internal  washing  of  the  conscience, 


45 


that  remits  sin."  (I.  Peter  iii.  21.)  "  Where- 
unto  baptism  being  of  the  like  form,  now  saveth 
you  also  ;  not  the  putting  away  of  the  filth  of  the 
flesh,  but  the  examination  of  a  good  conscience 
towards  God  by  the  resurrection  of  Jesus  Christ." 

Q.  —  What  is  the  ineanuuj  of  Confirmation  ? 

A. — Confirmation  is  tlie  imparting  of  the  Holy 
Ghost  by  the  imposition  of  the  hands  of  the 
Bishop,  and  b}-  prayers,  and  anointing  the  fore- 
head with  holy  chrism.  Tiiis  sacrament  was 
given  by  the  apostles,  and  whatever  was  done  b} 
the  apostles  is  continued  yet  in  the  Church. 
(Acts  viii.  14,  15,  10.)  St.  Paul  says,  *' Who 
also  hath  sealed  us  and  given  the  pledge  of  the 
spirit  in  our  hearts."  (II.  Coii.  i.  22.)  And 
also,  "  Having  heard  these  things  they  were  bap- 
tized in  the  name  of  the  Lord  Jesus.  And  when 
Paul  had  imposed  his  hands  on  them,  the  H0I3' 
Ghost  came  upon  them,  and  they  spoke  with 
tongues  and  prophesied."  (Acts  xix.  5,  6.)  The 
graces  received  from  the  Holy  Ghost  in  Crnfirma- 
tion  are  seven.  ''  And  the  spirit  of  the  Lord  shall 
rest  upon  him,  the  spirit  of  wisdom  and  of  under- 
standing, the  spirit  of  counsel  and  fortitude,  the 
spirit  of  knowledge  and  of  godliness  ;  and  he 
shall  be  filled  with  the  spirit  of  the  fear  of  the 
Lord.  He  shall  not  judge  according  to  the  sight  of 
the  eyes,  nor  reprove  according  to  the  hearing  of 
the  ears."  (Isais  xi.  2,  3.)  We  know  the  effects 
of  the  descent  of  the  Holy  Ghost  upon  the  apos- 


, 


46 


ties  and  early  Christians  by  their  being  filled  with 
the  Spirit  of  God,  and  were  endowed  with  forti- 
tude to  confess  Jesus  Christ.  In  the  combat  with 
the  enemy  of  our  salvation  through  life,  we,  frail 
mortals,  require  all  the  graces  and  mercy  from 
God,  through  Christ  and  through  the  sacraments 
established  in  His  Church,  to  enable  us  to  triumph 
over  the  enemies  of  salvation. 

Q. —  Why  do  Catholics  confess  their  sins  to 
the  priest  f 

A. — Because  they  are  ordered  to  do  so  by  the 
sacred  Scriptures.  (St.  James  v.  IG.)  '*  Confess 
your  sins  one  to  another,  and  pray  for  one  another 
that  you  ma}-  be  saved."  And  if  we  are  told  to 
confess  our  sins  one  to  another,  for  greater  reason 
we  should  confess  to  the  Priests  who  have  the 
power  from  Christ  to  forgive  sins.  Our  Redeemer 
on  the  very  da}'  of  His  resurrection  breathed  on 
His  apostles  and  said :  "  Receive  3'e  the  Holy 
Ghost :  whose  sins  ye  forgive  the}'  are  forgiven." 
(St.  John  xx.  22,  23.)  Now  in  breathing  on 
them  He  said:  "Receive  ye  the  Holy  Ghost," 
and  the  purpose  for  which  the  Holy  Ghost  was 
given  was  for  the  remission  of  sins. 

God  made  use  of  the  same  ceremony  of  breath- 
ing in  infusing  a  living  soul  into  the  bo'^y  of 
Adam.  "  He  breathed  on  his  face  the  breuwii  of 
life,  and  he  became  a  living  soul."  (Gen.  ii.  7.) 
It  is  universally  admitted  by  all  Christians  that 
Christ  came  into  the  world  for  the  destruction  of 


47 


f* 


it 


sin,  with  full  power  from  His  Eternal  Father  for 
this  purpose.  It  was  most  conformable  to  His 
wisdom  and  mercy  to  transmit  the  power  of  for- 
giving sins  to  the  ministers  who  were  to  continue 
His  Divine  work  of  propagating  His  gospel.  Be- 
sides, if  the  apostles  received  the  power  of  re- 
mitting sins,  there  was  a  co-relative  obligation  on 
the  part  of  those  who  wished  to  have  their  sins 
forgiven,  that  they  should  confess  them.  It  is 
one  of  the  most  merciful  institutions  of  Christ, 
yet  most  repugnant  to  the  pride  of  man,  but  pride 
excludes  from  the  kingdom  of  heaven.  God  re- 
sists the  proud  and  gives  grace  to  the  humble. 
'*  If  we  say  that  we  have  no  sin  we  deceive  our- 
selves, and  the  truth  is  not  in  us."  (John  i.  8.) 
The  confession,  with  the  absolution  of  sins,  has 
been  the  means  of  the  sanctification  of  the  frail 
followers  of  Christ,  "for  we  all  sin  in  many  things." 
No  sin,  however,  can  be  forgiven  without  true  re- 
pentance, purpose  of  amendment,  change  of  life, 
and  a  sincere  desire  to  make  satisfaction  for  past 
sins.  It  is  a  calumny  to  accuse  the  priest  of  for- 
giving sin  for  money — on  occasion  of  confession 
he  can  take  no  money.  When  money  is  offered 
to  a  priest  on  the  occasion  of  baptisms,  perform- 
ing marriages,  or  celebrating  Mass,  the  money  is 
not  the  price  of  sacraments,  which  are  be3'ond  all 
price,  but  a  contributing  towards  his  support,  as 
a  collection  is  taken  up  in  a  Protestant  church, 
not  to  pay  for  the  sermon,  but  for  tlie  support  of 


h 


48 


;he  ministers  of  the  church,  or  some  other  char- 
itable object. 

Christ  has  given  to  the  pastors  of  His  Cliurch 
*'  the  ministr}'  of  reconciliation."  (II.  Cor.  v. 
18, 19,  20.)  The}*  are  also  called  '*  the  dispensers 
of  the  mysteries  of  God."  (I.  Con.  iv.  1.)  "  Let 
a  man  so  account  of  us  as  of  the  ministers  of 
Christ  and  the  dispensers  of  the  mj'steries  of  God." 
But  this  ministry-  of  reconciliation  is  for  the 
benefit  of  sinners  who  wish  to  become  reconciled 
to  God,  and  Christ  has  said  to  those  ministers, 
"Whatsover  you  shall  loose  on  earth  shall  be 
loosed  in  heaven."  (Matt,  xviii.  18.)  This 
ministry  is  most  consoling  for  the  repentant  sin- 
ner, for  there  is  a  natural  yearning  in  the  heart  of 
man,  when  he  sincerely  repents,  to  confess  his  sins. 

At  the  hour  of  death  how  man}-  Protestants 
have  called  for  the  ministrations  of  the  Catholic 
Priests.  We  do  not  hear  of  a  Catholic  calling  for 
a  Protestant  minister  to  assist  him  in  his  passage 
to  eternitv. 

The  secret  of  the  confession  can  never  be  vio- 
lated, hence  the  people  have  the  most  unbounded 
confidence  in  declaring  their  sins  in  confession, 
and  finding  a  remedy  for  them.  Some  bad  priests 
have  been  dismissed  from  the  Church,  but  none, 
through  the  merc}'  of  God,  have  revealed  sins 
heard  in  confession. 

Q.  —  Can  the  ijr test ^  as  man^  by  his  oivn  potver, 
forgive  sins? 


49 


^ 


A,  —  No.  This  power  is  delegated  from  Christ, 
and  this  forgiveness  of  sins  must  be  ultimatel}' 
ratified  in  heaven,  because  Christ  has  said, 
"  Whatsoever  3'ou  shall  loose  on  earth  shall  be 
loosed  in  heaven.''^  (Matt,  xviii.  18.)  Always 
supposing  the  proper  disi)ositions  of  true  repent- 
ance on  the  part  of  the  penitent.  Tliere  are  two 
tribunals  :  one  on  earth,  and  the  other  in  heaven. 
The  heavenl}^  tribunal  must  finally  pronounce  the 
sentence.  Were  a  priest  to  give  absolution  to  an 
unworthy  penitent,  this  absolution  would  not  be 
ratified  in  heaven.  The  priest  who  gives  absolu- 
tion must  be  rightly  ordained  and  commissioned 
by  the  Pope  or  bishop  to  hear  confessions  and 
absolve. 

Q.  —  Does  not  this  confession  encourage  the  sin- 
ner to  commit  more  crimes  ? 

A.  —  No.  Any  penitent  who  goes  to  confession 
with  this  intention  has  no  contrition  for  his  sins, 
and  every  Catholic  child  knows  that  he  cannot 
receive  forgiveness  of  the  sins  confessed  without 
contrition.  Many  Catholics  unfortunately  keep 
awa}'  from  confession  through  the  dread  of  relaps- 
ing into  the  same  sins.  An  amendment  of  life  is 
a  necessar}'  adjunct  of  confession. 

Q.  —  Is  the  confession  of  sins  always  absolutely 
necessary  for  the  forgiveness  of  sins  ? 

A.  —  No.  God  can  forgive  sins  when  and  how 
He  pleases.  If  a  sinner  have  perfect  contrition, 
but  had  not  an  opportunity  of  confession,  such  as 


!' 


r>o 


m  shipwrecks  or  sudden  deaths,  then  his  sins  will 
be  forgiven  him  ;  but  if  he  despises  the  Sacra- 
ment of  Penance,  instituted  by  Christ,  or  is  too 
proud  to  submit  to  it,  he  will  not  obtain  the  par- 
don of  his  sins,  liocause  he  has  no  true  contri- 
tion. 

Q. — Are  there  any  (^xce2)tioiis  /o  t/te  law  of 
confession  ? 

A. —  No,  whenever  it  is  possible.  The  Pope, 
Bishops,  Priests,  as  well  as  other  Catholics  are 
bound  by  the  law  of  confession.  They  approach 
the  tribunal  of  penance  with  a  spirit  of  faith, 
which  tells  them  that  it  is  a  Divine  institution, 
and  the  priest  or  confessor  is  the  oftlcial  judge 
who  acts  on  the  part  of  Christ,  whose  absolution 
is  Christ's,  as  baptism  is  Christ's,  though  a  man 
administers  it.  The  clergy  make  as  much  prep- 
aration for  confession  as  the  ordinary  people  do, 
and  perform  their  penance  exactly- . 

Q. —  Bat  do  we  not  read  in  Scripture^  Who  can 
forgive  sins  hat  God  alone  ?     (Luke  v.  21.) 

A. —  Yes,  but  who  said  it?  The  Scribes  and 
Pharisees.  When  Jesus  said  to  the  man  sick  of 
the  pais}' :  "  Son,  be  of  good  heart,  thy  sins  are 
forgiven  thee,"  some  of  the  Scribes,  whose  exam- 
ple 3'ou  do  not  wish  to  follow,  said  within  them- 
selves. He  blasphemeth ;  who  can  forgive  sins 
but  God  alone?  Then  our  Lord  Jesus,  seeing 
their  thoughts,  said,  "  Wh^^  do  you  think  evil  in 
your  hearts  ?  *'  and  cured  the  paralytic  to  prove 


n 


of 


that  the  Son  of  Man,  that  is  Christ,  as  man,  had 
the  power  to  forgive  sins.  (Matt.  ix.  G  ;  Luke  v. 
21.) 

Q. — Can  a  prieM  forgive  the  sins  of  any  one  he 
pleases  ? 

A, — No.  The  penitent  must  alvva3's  bring  to 
the  tribunal  of  penance  true  contrition,  sincere 
confession,  and  condign  satisfaction.  If  the  priest 
knowingly  pronounces  absolution  on  an  insincere 
penitent,  he,  as  well  as  the  hypocritical  penitent, 
commits  the  grievous  sin  of  sacrilege. 

Q. —  Is  it  not  blaspheming  to  say  that  a  man 
can  forgive  sins  ? 

A. — It  would,  if  the  person  saying  so  meant 
that  iii^n,  by  his  own  innate  power,  forgave  the 
sins,  but  if  he  mean  that  man  as  minister  of  God, 
in  His  name,  and  by  His  delegation,  forgives  sins, 
then,  indeed,  there  would  be  no  blasphemy.  Sin 
is  committed  against  God,  and  God  must  ulti- 
mately forgive  the  sin. 

Q» — Then  the  Catholic  mode  of  obtaining  for^ 
giveness  of  sin  is  much  more  difficult  than  the 
Protestant  mode^  lohich  is  confessing  to  God 
alone f 

A, — Yes.  But  confessing  to  God  alone  is  only 
a  disguised  way  of  confessing  to  one's  self,  who 
too  easily  pardons.  God  knows  the  sin  already. 
Catholics  confess  to  God  also,  but  in  the  hearing 
of  the  priest,  who  acts  in  God's  name.  St.  Paul 
says, ''  Let  a  man  so  account  of  us  as  of  the  min- 


r' 


/ 


52 


mevB  of  Christ,  and  the  dispensers  of  the  mys- 
teries  of  God."     (I.  Cor.  iv.  1.) 

Q, —  J]nt  do  tee  not  read,  '•'•  If  we  confess  our 
sins  he  is  faithful  and  just  to  forgive  its  our  sins^ 
and  to  cleanse  us  from  all  iniquity  ^^?  (I.  James 
i.  9.) 

A, — We  do.  But  we  do  not  read,  "  If  we  con- 
fess our  sins  to  God  aloni,  he  is  faithful  and  just 
to  forgive  us,"  but  simply  if  we  confess. 

{^, — Did    the  first    Christians    confess    their 


9 


Sins  i 

A. — Yes.  "  Many  who  believed  came  confass- 
ing  and  showing  their  deeds,  magic,  and  reading 
bad  books."     (Acts  xix.) 

Q, —  Was  co/fession  continued  to  be  practised 
in  the  Church  ? 

A. — Yes.  If  it  were  not  of  Divine  institution 
the  practice  is  so  repugnant  to  the  pride  of  human 
nature,  tliat  no  Pope  noi  Bishop  could  have  intro- 
duced it. 

Q. — Jl''t  'was  it  7H)t  introduced  hy  the  Couyicil 

of  Later  an  ? 
« 

A, — No.  But  the  Council  of  Luteran  made 
confession  obligator}  at  least  once  a  ^x^ar. 

Q. —  Is  raro  co)fei^sionpractii.^d  in  some  Prot- 
estant cJiurches'f 

.  1. — There  is  a  kind  of  confession,  or  telling: 
experiences,  in  the  Methodist  Church.  The  Rit- 
ualisls  are  trying  to  iiitrodiice  it  into  the  Church 
of  England,  which  creates  nxuch  disturbance,  such 


/ 


53 


I 


as  would  have  happened  in  the  Catholic  Church, 
were  a  Pope  or  Bishop  to  try  to  introduce  it  into 
it  for  the  first  time. 

Q, — Do  the  quarried  clergy  of  the  CatltoUc 
Greek  Church  hear  co7ifeiislons  ? 

A. — The  people  have  a  great  repugnance  to 
confess  to  a  married  priest,  but  as  there  are  a  vast 
number  of  monasteries  of  Friars  or  unmarried 
clerg}^  in  that  Church,  the  people  most  frequently 
address  themselves  to  them  for  confession. 

Confession  is  one  of  the  most  merciful  of  God's 
institutions  where  justice  and  mercy  meet.  We 
received  many  persons  into  the  Catholic  Church, 
both  in  health  and  in  sickness,  and  we  have  found 
that  it  was  the  desire  to  confess  their  sins  and  to 
obtain  absolution  for  them  before  appearing  at 
the  tribunal  of  God  in  the  next  life,  that  induced 
the  majority  of  them  to  become  Catholics.  The 
English  Church  minister  exhorts  the  dying  per- 
son to  confess  if  he  has  anything  weighty  to  dis- 
turb his  conscience,  and  he  pronounces  the  very 
words  of  absolution,  still  retained  in  his  Book  of 
Common  Prayer,  condensed  from  our  Ritual. 
Even  where  there  is  an  uncertainty  o "  obtaining 
pardon,  yet  in  cases  of  doubt,  and  in  the  last 
moments  of  life,  a  prudent  person  would  have 
recourse  to  confession. 

Qo  — What  is  the  meaning  of  Indulgences? 

A.  —  An  Indulgence  does  not  mean  foigiveness 
of  sins,  nor  permission  to  commit  sin,  nor  not  to 


I 


* 


54 


pay  one*s  honest  debts,  but  it  means  the  remis- 
sion of  Canonical  penances  or  other  temporary 
punishments  clue  to  sin  when  the  guilt  of  it  has 
already  been  forgiven  by  the  sacrament  of  pen- 
ance. A  magistrate  often  commutes  imprison- 
ment into  a  fine  ;  so,  in  the  Catholic  Church,  fast- 
ing and  other  penitential  work  are  sometimes 
commuted  into  alms  and  other  good  works. 

Obj.  —  Protestants  say  that  ivhen  the  sin  is  for- 
given there  is  no  temporal  punishment  due. 

A,  —  The}'  do  not  hold  this  in  practice.  If  a 
man  be  forgiven  the  crime  of  stealing?  or  wound- 
ing,  the  obligation  is  not  usually  remitted  of 
making  restitution  or  paying  the  doctor's  bill,  or 
the  like.  God  acts  thus.  Though  the  sin  of 
Adam  was  forgiven,  he  had  still  to  suffer  tem- 
poral death,  and  many  other  miseries.  King 
David  was  punished  for  his  crime  b}-  the  death  of 
his  son,  though  he  was  assured  by  the  prophet 
Nathan  that  his  sins  were  forgiven.  (II.  Kings 
xii.  13.)  Notwithstanding  that  Christ  died  on 
the  cross  for  all  mankind,  yet  even  the  just  suf- 
fered temporal  losses,  sickness,  death,  and  the 
like,  as  punishments  for  their  sins,  though  for- 
given. St.  Paul  says,  ''  That  be  made  up  in  his 
flesh  that  which  was  wanting  in  the  sufferings  of 
Christ."     (CoLOss.  i.  24.) 

Q»  —  By  what  authority  does  the  Church 
grant  Indulgences  f 

J:.  — By    the    authority   of    Christ    Himself. 


of 


55 


(St.  Matt.  xvi.  19.)  "And  I  will  give  to  thee 
the  keys  of  the  kingdom  of  heaven,  and  whatso- 
ever thou  shalt  bind  upon  earth  it  shall  be  bound 
also  in  heaven  :  and  whatsoever  thou  shalt  loose 
on  earth  shall  be  loosed  also  in  heaven.'  Bind- 
ing and  loosing  is  remitting  or  not  remitting 
whatever  w^ill  exclude  from  the  kingdom  of 
heaven,  but  sin  and  its  punishment  alone  exclude 
from  the  kingdom  of  heaven.  The  Church  exer- 
cised this  power  when  St.  Paul  granted  an  In- 
dulgence to  the  incestuous  Corinthian  (II.  Cor. 
X.),  forgiving,  as  he  says,  "in  the  person  of 
Christ,"  the  penitent,  on  account  of  his  extraor- 
dinary grief.  There  must  be  a  just  and  proper 
cause  for  granting  these  indulgences.  The  pen- 
itent must  perform  many  acts  of  reparation  ;  and 
the  sin  must  be  always  forgiven  by  a  hearty  and 
true  repentance  before  an  Indulgence  can  be 
gained. 

Q,  —  What  is  the  Mass  P 

A,  —  It  is  the  same  offering  Jesus  Christ  made 
of  Himself  to  His  eternal  Father  when,  after  His 
Last  Supper,  He  took  bread  and  blessed  and  broke 
it,  and  said  :  "  This  is  my  body,  which  is  given  for 
you  :  do  this  for  a  commemoration  of  me."  (Lukb 
xxii.  19.)  And,  taking  the  chalice.  He  said: 
"  This  is  my  blood  of  the  New  Testament,  which 
is  shed  for  many,  for  the  remission  of  sins." 
(Protestant  Translation,  Matt.  xxvi.  28.)  Christ 
says  that  He  changed  bread  into  His  body,  and 


ii. 


'4, 
<"■* 
n 


f<! 


56 


that  it  was  given  for  the  redemption  of  the  world, 
and  He  changed  wine  into  His  blood,  which  is 
also  shed  for  the  remission  of  sins.  Now,  the 
body  that  was  given  and  the  blood  that  was  shed 
for  the  remission  of  sins,  were  the  real  body  and 
blood  of  Christ,  that  were  miracnlousl}'  there  and 
then  offered  to  His  eternal  Father.  This  is  the 
unbloody  sacrifice,  called  the  Mass  ;  a  true,  real, 
propitiatory  sacrifice,  anticipating  the  bloody  sac- 
rifice which  He  offered  of  Himself  on  the  cross.  He 
told  His  disciples,  "  Do  this  in  remembrance  of 
me,"  and  the  priest  at  the  altar  does  what  Christ 
ordered  to  be  done.  He  also  takes  bread  in  the 
name  and  b}'  the  commission  of  Jesus  Christ, 
blesses  it,  and  pronounces  the  word  of  consecra- 
tion over  it ;  likewise  he  takes  the  chalice,  and 
does  what  Jesus  Christ  did.  Tlie  separate  conse- 
cration of  the  bread  and  the  wine  into  the  bod}'  and 
blood  of  Christ  makes  the  sacrificial  act.  Christ 
at  His  Last  Supper  exercised  His  priestly  office 
of  Melchisedech,  who  used  bread  and  wine  in  sac- 
rifice, and  Christ,  being  a  priest  of  that  order, 
uses  also  bread  and  wine,  and  changes  them  into 
His  own  body  and  blood,  thus  making  a  sacrifice 
of  Himself  b}^  an  act  of  His  sovereign  will,  to  His 
eternal  Father.  He  who  changed  water  into  wine, 
multiplied  loaves  and  fishes,  raised  the  dead  to 
life,  and  created  the  world  out  of  nothing,  can 
change  bread  into  His  body,  and  wine  into  His 
blood. 


57 


]■ 


This  great  sacrifice  is  as  a  fountain  placed  on 
a  hill,  from  which  flowed  from  the  beginning  of 
the  world  all  graces  for  man.  "  And  all  drank 
the  same  spiritual  drink  :  and  they  drank  of  the 
spiritual  rock  that  followeil  them  ;  and  the  rock 
was  Christ."  (I.  Cor.  x.  4.)  There  is  no  past, 
present  or  future  in  the  mind  of  God  ;  Christ  to- 
day and  forever  is  the  cause  of  salvation  to  all 
who  obey  Him."     (Heb.  v.  9.) 

Q. —  Christ  was  once  offered  oti  tlie  cross :  why 
offered  every  day  in  the  Mass  f 

A. — Jesus  Christ  was  once  offered  in  a  bloody 
manner,  but  now  that  offering  is  renewed  in  an  un- 
bloody manner  that  we  may  have  a  continual  sacri- 
fice to  offer  to  God,  and  perennial  means  of  grace 
for  ourselves.  The  prophecy  of  Malachias  must  be 
fulfilled.  "  From  the  rising  of  the  sun  even  to 
the  going  down,  my  name  is  great  among  the 
Gentiles,  and  in  everyplace  there  is  sacrifice,  and 
there  is  offered  to  mv  name  a  clean  offeriui? ;  for 
my  name  is  great  among  the  Gentiles,  saith  the 
Lord  of  Hosts."  (Mal.  i.  11.)  We  see,  there- 
fore, that  every  grace  bestowed  upon  man  from 
the  beginning  of  the  world,  was  through  the  fore- 
seen merits  of  Jesus  Christ.  "  For  there  is  no 
other  name  whereby  we  ma^'  be  saved."  (Acts 
iv.  12.) 

Ohj, — Is  it  not  contrary  to  common-sense  to 
say  that  bread  could  he  the  body  of  Christ  f 

A, — Yes.     But  Catholics  do  not  believe  this. 


I! 


I 


58 


,.  i 


but  believe  that  Christ  changed  bread  into  His 
body.     Catliolics  do  not  adore  bread. 

Obj. — Iloto  could  Christ  hold  His  body  in 
His  own  hands? 

A. — IIow  could  He  multiply  loaves  and  fishes, 
and  grain  in  the  earth,  but  b}^  His  Almighty 
power  ?  This  wonderful  action  of  Christ  at  His 
La^  t  Supper  far  transcends  the  comprehension  of 
man.  But  the  love  of  God  for  His  creatures,  being 
infinite,  induced  Him  to  do  what  finite  love  can- 
not comprehend.  A  God  who  would  become  man 
and  die  on  a  cross  for  His  creatures  would  de- 
scend to  incomprehensible  depths  to  gain  their 
love. 

Q.  —  Why  are  the  Mass  and  Liturgies  of  the 
Church perforyned  in  Latin? 

A, — Many  nations  retain  in  their  worship 
the  original  language  in  which  the  Gospel  was 
preached  to  them  by  their  first  apostles  or  apos- 
tolic missionaries.  The  Greeks  retain  the  old 
Greek  ;  the  Bulgarians,  Copts,  Armenians,  and 
other  Oriental  churches  do  the  same,  respecting 
the  original  language.  The  Jews  perform  their 
services  in  the  old  Hebrew.  Tliere  must  be,  there- 
fore, ver^^  significant  reasons  for  not  changing 
language  in  the  sacred  services.  The  Catholic 
Church  being  spread  throughout  all  ages  and 
nations,  considered  it  wise  to  retain  the  Latin 
language  in  her  Sacred  Liturg}-.  Almost  every  vil- 
lage in  France,  Spain,  Italy,  and  Germany,  and 


59 


) 


other  places  in  Europe,  have  their  peculiar  dialect 
ov 2^citois,  It  would  be  most  inconvenient  and  al- 
most impossible  to  adapt  the  Liturgy  to  suit  all 
these  people  ;  besides,  it  would  lessen  very  much 
the  dignity  of  worship,  as  expressions  that  may  be 
polite  in  one  time  and  countr}',  would  be  very  vul- 
gar in  another ;  and  perhaps  lose  their  significa- 
tion. We  could  not  use  to-day  the  language 
spoken  in  the  time  of  Queen  Elizabeth. 

The  people  have  their  pra3'er-books  in  their 
own  language,  in  which  are  translated  the  prayers 
used  at  Mass  and  in  administering  the  sacra- 
ments, and  can  follow  the  priest  when  he  cel- 
ebrates. Priests  alwaj's  preach  in  the  language  of 
the  people,  and  recite  other  praj'crs  before  Mass 
and  at  different  times.  The  practice  was  found 
most  convenient,  of  having  an  universal  language 
in  the  Church  at  the  late  Council  at  the  Vatican, 
where  over  800  ])ishops  and  prelates  of  the  Church 
spoke  and  held  their  debates  in  Latin.  The  Latin 
language  was  the  language  of  the  learned  in  which 
all  histories  and  works  of  art  were  written  in 
Europe,  up  to  the  close  of  the  Middle  Ages  ;  there- 
fore, at  least,  up  to  that  time,  the  Liturgy  of  the 
Church  should  be  in  Latin.  The  Latin  language 
is  not  an  unknown  language  by  any  means ;  all 
highly  educated  gentlemen,  and  many  ladies  in 
Europe  and  America  know  this  language.  A 
Catholic  is  at  home  in  every  Catholic  Church  of 
the  world  ;  he  finds  in  China  the  same  language, 


60 


vestments  of  the  priests,  and  ceremonies,  as  he 
will  find  in  his  own  country  or  in  Rome. 

Q. —  Why  does  the  priest  use  such   strange 
vestments  when  he  is  celehratimj  ? 

A. — They  are  strange  because  ancient ;  they 
are  worn  by  priests  of  the  Catholic  Church  in  the 
various  countries  of  the  world.  By  the  order  of 
God  Himself  (Exodus  xxix.  5),  in  the  old  law 
the  priests  wore  especially"  consecrated  vestments. 
This  was  to  add  dignity  to  the  priest,  and  to 
the  worship  of  God,  and  to  inspire  the  people  with 
reverence.  Now  great  monarchs,  and  we  might 
add,  respectable  people,  have  their  servants  dressed 
in  livery  to  do  honor,  not  to  the  servant,  but  to 
the  master ;  militar}'  men  have  tlieir  livery,  and 
so  have  the  judges  and  other  dignitaries  of  the 
state.  It  is  quite  becoming  that  the  priests,  ser- 
vants of  God,  when  performing  Divine  services, 
should  wear  sacred  ornaments  to  honor  their 
August  Master ;  and  also  to  impress  the  people 
with  awe  and  reverence.  The  vestmc  its  which 
the  priest  uses  at  Mass,  have  reference  to  the 
garments  worn  by  Christ  during  His  last  days 
of  suffering.  The  alb  represents  the  white  gar- 
ment with  which  He  was  clothed  at  the  court  of 
Herod,  and  mocked  as  a  fool.  (Luke  xxiii.  11.) 
The  larger  outer  vestment  signifies  the  seamless 
garment  for  which  the  soldiers  cast  lots.  These 
are  most  appropriate,  inasmuch  as  the  Mass  is 
the  commemoration  of  the  sufferings  and  death  of 
Jesus  Christ. 


61 


Q. —  W7ii/  do  priests  wear  a  variety  of  color 
in  their  vestments  f 

A, — It  is  to  mark  the  festivals.  White  is  used 
on  the  jo3'ous  festivals  of  our  Lord,  and  His 
Blessed  Mother,  and  of  the  saints  and  angels.  Red 
on  the  feasts  of  the  Holy  Ghost,  commemorative 
of  His  descent  on  the  apostles  in  the  form  of 
tongues  of  fire,  and  also  on  feasts  of  the  apostles 
and  martyrs.  Purple,  a  penitential  color,  is  used 
in  Lent  and  Advent.  Green  on  the  ordinar}- 
Sundays  and  Ferias  of  the  3'ear.  Green  signifies 
immortality,  always  fresh.  Black,  the  sign  of 
mourning,  is  used  on  Good  Friday,  the  anniver- 
sary of  the  death  of  our  Lord,  and  at  Masses  for 
the  dead. 

A  bell  is  runcr  occasionallv  during  certain  sol- 
emn  portions  of  the  Mass,  to  remind  the  people  to 
excite  a  greater  fervor  and  devotion. 

Q,  —  Why  are  lighted  candles  used  on  the  al- 
tar during  Mass  ? 

A,  —  Light  signifies  J03',  iiope,  and  sacrifice. 
Lamps  were  lit  by  order  of  God  Himself,  and 
kept  burning  in  the  Temple.  (H.  Parl.  iv.  20.) 
It  was  the  custom  in  the  East  to  light  torches  or 
candles  to  honor  great  personages  on  their  visits. 

The  torchlight  processions  of  modern  times  are 
also  m  this  spirit.  The  candles  on  the  altar  signify 
the  light  of  faith  and  hope  ;  they  also  remind  us 
of  the  darkness  which  overspread  the  earth  for 
three  hours  at  the  death  of  Christ,  when  lights 


62 


were  required.  They  remind  us  again  of  the  sac- 
rifice of  the  Mass  olFered  up  in  the  Catacombs 
under  the  earth,  wlien  the  early  Christians  dare 
not  worship  in  the  light  of  tlie  sun.  Lights  are 
very  beautiful  oi'naments,  and  are  employed  to 
adorn  the  altar  of  God  together  with  flowers,  — 
"  Nature's  offering." 

Q, —  Wliy  is  incense  used  in  the  Church? 

A. — Incense  v/as  ofTered  to  God  from  the  very 
beginning  of  worship,  "  and  burnt  upon  the  altar 
as  the  Lord  had  commanded  Moses."  (Exod. 
xl.  25.)  There  was  an  especial  altar  of  '  icense 
in  the  Old  Law.  St.  John  saw  incense  offered  In 
heaven,  *'  and  the  smoke  of  the  incense  of  the 
prayers  of  the  saints  ascended  up  before  God 
from  the  hand  of  the  angel."  (Apoc.  viii.  4.) 
The  burning  of  incense  was  offered  as  a  sacrifice 
of  sweet  odor,  and  was  used  in  the  Catholic 
Church  in  the  earliest  ages.  It  was  taken  from 
the  vision  of  St.  Jolin. 

To  offer  incense  to  idols  was  always  an  act  of 
idolatr}'.  To  offer  incense  to  God  was  always 
that  of  worship.  Incense  is  offered  to  the  Blessed 
Sacrament  as  an  act  of  worship.  David  asked 
that  his  prayer  might  ascend  to  God  as  incense. 
"  Let  my  prayer  be  directed  as  incense  In  thy 
sight,  etc."     (Psalm  cxl.  2.) 

Q. —  Why  does  the  Church  make  use  of  so 
many  ceremonies? 

A, —  ''Because  everything  is  to  be  don^  ^e* 


63 


cently  and  according  to  orders."  (I.  Cor.  xiv. 
40.)  And  St.  Paul  also,  giving  directions  about 
celebrating  the  Lord's  Supper,  said,  ^'  And  the  rest 
I  will  set  in  order  when  I  como."  (I.  Cor.  xi.  34.) 
No  polite  societ}'  is  without  its  ceremonies  ;  wit- 
ness such  as  are  performed  at  the  court  of  ever}' 
monarch,  at  tribunals,  and  in  private  houses. 
Ceremonies  arc  manifestations  of  respect,  which 
should  be  used  in  Divine  services. 

Q, — Did  Christ  use  ceremonies  / 

A, — Yes  ;  when  He  wet  clay  with  His  spittle, 
and  spread  it  on  the  eyes  of  the  blind  man  and 
sent  him  to  wash  inSiloam  (Joun  ix.  6,  7)  ;  also, 
when  He  put  His  fingers  into  the  ears  of  the  deaf 
and  dumb  man,  and  cured  him,  "  and  spitting  He 
touched  his  tongue"  (Mark  vii.  33)  ;  and  when 
He  breathed  on  His  apostles  and  said,  "  Receive 
ye  the  Holy  Ghost,  whose  sins  you  shall  forgive, 
they  are  forgiven  them,  and  whose  sins  3'ou  shall 
retain,  they  are  retained."     (John  xx.  22,  23.) 

Q,  —  Whj/  do  Catholics  genuflect  when  they 
enter  their  churches  ? 

A, — To  adore  our  Lord  Jesus  Christ.  In  the 
tabernacle  of  their  churches  is  generally  preserved 
the  most  Blessed  Sacrament,  or  consecrated  Host, 
for  the  communion  of  the  sick.  All  Catholics  be- 
lieve that  our  Lord  Jesus  Christ  is  really  present 
in  the  Blessed  Sacrament,  hence  they  direct  their 
minds  to  Him,  and  genuflect  to  adore  Him. 

Q.  —  Why  does  the  priest  bless  water  and 


64 


sprinkle  it,  on    the  people  before  Mass  o?i  JSun- 
days  f 

A, — Water  can  be  blessed  and  sanctified  as 
well  as  any  other  creature  that  God  has  made. 
(St.  Paul,  I.  Tim.  iv.  4,  5.)  ''  For  every  creature 
of  God  is  good,  and  nothing  to  be  rejected  that 
is  received  with  thanksgiving  ;  for  it  is  sanctified 
by  the  Word  of  God  and  prayer."  The  Word  of 
God  and  prayers  are  used  over  the  water  for  its 
consecration,  hence  it  is  sprinkled  over  the  peo- 
ple. In  the  old  law,  Moses  sprinkled  the  altar 
and  the  people  with  the  blood  of  victims,  typify- 
ing the  blood  of  Christ.  So  the  priest  sprinkles 
the  people  with  holy  water.  It  reminds  them  of 
the  blood  of  Jesus  Christ,  by  which  they  are  sanc- 
tified ;  and  also  of  baptism,  when  they  become 
children  of  God. 

Q.  —  Why  do  Catholics  only  receive  Cornmu' 
nion  under  one  kind^ —  that  is,  under  the  form  of 
bread  ? 

A. — Because  under  that  form,  Christ  has  de- 
clared that  He  is  whole  and  entire  ;  body  and 
blood,  soul  andDivinitv.  "  I  am  the  living  bread 
that  came  down  from  heaven.'*  (John  vi.  51  ; 
also,  verses  52,59.)  *'  If  any  man  eat  of  this  bread 
he  shall  live  forever,  and  the  bread  that  I  will 
give  is  my  fl.esh,  for  the  life  of  the  world.  This 
is  the  bread  that  came  down  from  heaven.  Not 
as  your  fathers  did  eat  manna,  and  arc  dead.  He 
that  eateth  this  bread  shall  live  forever."     And 


05 


tlie  apostles  themselves  practised  this  form  of 
Communion  (Acts  ii.  42.)  *'  And  they  were 
persevering  in  tlie  doctrine  of  the  apostles,  and 
in  the  communication  of  the  breaking  of  bread, 
and  in  prayers."  The  practice  was  continued  in 
the  Primitive  Clmrch.  Communion  of  one  kind 
was  invariably  given  to  the  martyrs.  The}' 
were  even  permitted  to  carry  the  consecrated 
Host  about  their  person,  to  receive  it  when  sud- 
denly arrested.  It  was  also  given  under  one  kind 
to  children,  and  to  the  sick.  However,  in  the 
year  443,  Pope  Leo  I.  issued  a  precept  that  all 
should  receive  Communion  under  both  kinds,  but 
this  was  to  oppose  the  doctrine  of  the  Manicheans, 
which  the  Pope  dreaded  might  enter  the  Church. 
The  Manicheans  believed  that  wine  was  the  pro- 
duct of  the  devil.  It  is  a  matter  of  discipline  to 
give  Communion  in  one  kind.  The  many  incon- 
veniences attending  the  Communion  under  both 
kinds  formed  a  sufficient  reason  for  dispensing 
with  one,  inasmuch  as  it  was  not  essential.  The 
priests  always  receive  under  both  kinds,  for  when 
Jesus  Christ  instituted  this  adorable  sacrament. 
He  told  His  apostles  to  receive  the  cup, — ''  Drink 
you  all  of  this  ; "  but  that  command  was  not  given 
to  the  faithful  in  general. 

Obj, — But  did  not  Christ  say^  ^'•Except  you  eat 
the  flesh  of  the  Son  of  Man  and  drink  His  bloody 
you  cannot  have  life  in  youf*  therefore  you  must 
partake  of  the  cup. 


Of) 


^.—111  partaking  of  the  Blessed  Eucharist, 
either  under  the  form  of  bread  or  under  the  form 
of  wine,  commanicants  partake  of  the  true  body 
and  blood  o-f  Christ  under  each  species.  It  is  a 
miraculous  partaking  of  the  body  and  blood  of 
Christ.  It  is  a  mystery  above  our  comprehension. 
If  Christ  says,  ''  this  is  my  body  and  this  is  my 
blood,"  it  is  not  for  us  to  contradict  Him,  and  say 
that  it  is  not  His  body  and  blood. 

Q. —  Vhat  do  Catholics  mean  by  the  sacred 
ministry  of  the  Priesthood? 

A. — They  understand  that  the  eternal  Father 
ordained  His  Son  Jesus  Christ  to  be  the  great 
High  Priest,  to  offer  sacrifice  to  Him  and  to  be  the 
cause  of  the  salvation  of  the  world.  "  So  Christ, 
also,  did  not  glorify  Himself  that  He  might  be 
made  a  High  Priest,  but  He  that  said  unto  Him  : 
Thou  art  m}^  son,  this  da}'  I  have  begotten  Thee  ; 
\uou  art  a  priest  forever,  according  to  the  order 
of  MelchiKsedeck.  And  being  consummated,  He 
became,  to  lili  that  obey  Him,  the  cause  of  eter- 
nal salvation."  (Heb.  v.  5,  6,  9.)  But  our  Lord 
Jesus  Christ  selected  and  ordained  twelve  apostles, 
and  moreover,  sevent^'-tvvo  disciples,  and  gave 
the  apostles  the  powers  that  He  received  from 
His  Eternal  Father.  "  All  power  is  given  to  me 
in  heaven  and  on  earth  ;  going  therefore,  teach  ye 
all  nations,  etc."  (Matt,  xxviii.  18, 19.)  "As  the 
Father  sent  me,  so  I  also  send  you."  (John  xx. 
21.)     He  gave  His  apostles  the  commission  to 


67 


transmit  their  power  to  their  successors ;  hence 
they  selected,  and  ordained  Matthias  in  the  place 
ot  Judas  Iscariot.  (Acts  i.  24.)  They  also  or- 
dained St.  Paul.  (Acts  xiii.  3.)  St.  Paul  or- 
dained Timothy  and  Titus.  "I  admonish  thee 
that  thou  Stir  up  the  grace  of  God  which  is  in 
thee,  by  the  imposition  of  my  hands."  (II.  Tim. 
i.  6.)  "  For  this  cause  I  left  thee  in  Crote,  that 
thou  shouldst  set  in  order  the  things  that  are 
wanting,  and  shouldst  ordain  priests  in  ever}^ 
city,  as  I  also  appointed  thee."     (Titus  i,  5.) 

St.  Paul  himself,  though  miraculously  converted, 
would  not  assume  the  apostleship  without  reg- 
ular ordination.  (Acts  xiii.  2,  3.)  And  this 
also  was  proclaimed  by  himself  where  he  said, 
''  How  can  they  preach  unless  they  be  sent  ? " 
(RoM.  X.  15.)  (See,  also,  Heb.  v.  4.)  Christ  es- 
tablished His  Church  as  a  kingdom  and  provided 
for  its  government  by  lawfully  ordained  rulers 
and  ministers.  "  The  Holy  Spirit  has  appointed 
you  Bishops  to  govern  the  Church  of  God,  which 
He  hath  purchased  with  His  own  blood."  (Acts 
XX.  28.)  The  Apostolic  succession,  tiierefort, 
means  that  the  Pope,  bishops,  and  priests  of  the 
present  day  in  the  Catholic  Church,  were  ordained 
by  senior  bishops,  and  they  by  their  predecessors  in 
regular  succession  back  to  the  apostles,  and  they 
were  ordained  by  Christ  Himself.  This  ordination 
confers  on  them  all  power  necessary  that  Christ 
gave    to    His     apostles    for  the    salvation    of 


^^ar  ■ 


(;8 


the  people.  It  was  not  in  their  individual  ca- 
pacity they  received  this  power,  but  as  a  corporate 
body,  which  was  to  last  to  the  end  of  time,  for 
Christ  came  to  save  and  to  transmit  the  means  of 
salvation  to  the  people  of  every  country,  and  of 
every  age  ;  to  the  Americans  as  well  as  to  tliose 
to  whom  the  apostles  preaclied  in  person.  Christ 
has  promised  to  co-operate  with  His  ministers 
when  He  emphaticall}^  says,  "Behold,  I  am  with 
you  all  days  even  to  the  consummation  of  the 
world."  (Matt,  xxviii.  20.)  Christ  operates  all 
good  in  us,  gives  grace  through  His  sacraments 
administered  by  the  bishops  and  priests  of  the 
Church. 

Q.  —  W/u/  do  not  2yf"i('sts  niari'y  f 

A. — Because  the  Holy  Scriptures  counsel  cel- 
ibac3^  Priests  want  to  be  free  to  take  greater 
care  of  the  spiritual  interests  of  their  people,  and 
to  attend  to  the  sick  and  dying,  often  of  contagious 
diseases,  etc.  St.  Paul  says,  "  a  man  who  hath 
a  wife  is  divided."  (I.  Cou.  vii.  33.)  "  For  I 
would  that  all  men  were  as  m3^self,  but  every  one 
hath  his  proper  gift  from  God,  one  after  this 
manner,  and  another  after  that."  "  But  I  say 
to  the  unmarried  and  to  the  widows,  it  is  good  for 
them,  if  they  so  continue  even  as  I."  (I.  Cor. 
vii.  7,  8.)  "  But  I  would  have  you  to  be  without 
solicitude  ;  he  that  is  without  a  wife  is  solicitous 
for  the  things  of  the  Lord,  how  he  may  please 
God.     But  he  that  is  with  a  wife  is  solicitous  for 


69 


the  things  of  the  world,  how  he  may  please 
his  wife ;  and  he  is  divided."  (I.  Cor.  vii.  32, 
33.) 

Q, — Ts  it  possible  J^or  men  and  women  to  live 
chastely  without  being  married  f 

A, — Yes.  Otherwise  it  would  be  impossible  for 
all  unmarried  men  and  women,  widowers  and 
widows  who  live  in  the  world  without  their  wives 
jind  husbands,  to  live  chaste.  We  find  an  im- 
jaense  number  of  this  class  in  the  army  and  navy, 
and  in  all  walks  of  life,  living  chasteh\  Secondly, 
priests  from  their  youth  choose  this  state  of  cel- 
ibacy, and  none  are  promoted  to  holy  orders  ex- 
cept thccr  vho  have  the  gift  of  chastity  from  God. 
Our  Lord  Jesus  Christ  sa^'s,  "  All  do  not  receive 
this  Word  but  they  to  whom  it  is  given."  (Matt. 
xix.  11.)  Those  to  whom  it  appears  to  be  given 
are  chosen  to  become  priests. 

Thirdh',  priests,  by  reason  of  their  office,  attend 
and  anoint  the  sick  in  contagious  diseases,  and, 
like  St.  Paul,  choose  to  live  unmarried,  that  they 
may  more  worthily  perform  the  works  of  God, 
and  take  a  more  lively  interest  in  the  salvation 
of  the  i^eople.  The  world  would  be  very  low  in- 
deed, if  the  love  of  God  did  not  reign  in  many 
souls  superior  to  the  love  of  marriage  or  crea- 
tures. "  For  I  would  that  all  men  were  even  as 
myself,"  etc.  (St.  Paul.)  In  the  early  Church, 
men  who  were  married  were  cliosen  by  Christ 
Himself  as  apostles,  but  we  know  that  lihey  aban- 


70 


doned  their  wives  and  left  them  as  widows,  and 
the  deacons  were  ordained  to  look  after  them. 
"  And  in  those  days  the  number  of  the  disciples 
increasing,  there  arose  a  murmuring  of  the  Greeks 
against  the  Hebrews,  for  that  their  widows  were 
neglected  in  the  daily  ministration."  (Acts  vi. 
1.)  This,  however,  is  only  a  point  of  discipline. 
In  the  Greek  Church  at  the  present  time,  priests 
who  have  been  married  are  allowed  to  be  or- 
dained, but  are  not  allowed  to  marry  after  their 
ordination.  Those  who  break  their  vows  and 
abandon  the  Church  are  very  few  indeed,  —  mere 
exceptions. 

Q.  —  Why  are  the  j^t'ieMs  called  Fathers  f 

^.—Because  the}^  were  so  named  in  the  apos- 
tolic times.  *'  For  if  you  have  ten  thousand  in- 
structors in  Christ,  3'et  not  many  fathers.  For  in 
Christ  Jesus  by  the  Gospel  I  have  begotten  you." 
(I.  CoR.  iv.  15)  "Men,  brethren,  and  fathers, 
hear  j-e  the  account  which  I  row  give  unto  you." 
(Acts  xxii.  1.) 

Q,  —  What  do  the  Catholics  believe  of  Chris- 
tian marriage  ? 

A, — That  it  is  a  sacrament  instituted  by  Christ 
to  give  grace  to  the  man  and  wife  to  lead  pure 
lives  in  the  married  state.  *'  This  is  a  great  sac 
rament,  but  1  speak  in  Christ,  and  in  the  Church." 
(Eph.  v.  32.)  It  i^Ievates  natural  love  to  a  super- 
natural one,  and  gives  grace  also  to  bring  up  chil- 
dren for  heaven.   It  is  an  indissoluble  contract  to 


71 


end  only  by  the  death  of  one  of  the  parties. 
(Matt.  xix.  6.)    (St.  Paul,  I.  Cor.  vii.  39.) 

Q,  —  Why  does  not  the  Church  permit  di- 
vorce f 

A. — Because  Christ  has  forbidden  it,  saying 
whom  ''  God  has  joined  together  let  no  man  put 
asunder."  Christ  restored  marriage  in  His  new 
law  to  its  original  contract,  such  as  it  was  in  the 
terrestrial  paradise. 

Q. — ^ut  did  not  Christ  permit  a  man  to  put 
aivay  his  ivife  for  adultery  ? 

A, — Yes  ;  but  He  does  not  say  that  he  can 
marry  another  ;  on  the  contrarj^,  he  sa^-s,  that  '*  he 
who  marrieth  the  woman  so  put  awa}'  commits 
adulter}^,  which  he  would  not  do  if  the  woman  was 
released  from  her  husband."  St.  Paul,  who  could 
not  preach  any  doctrine  but  that  of  Christ,  ex- 
pressly says,  ''  that  a  man  or  woman  is  bound  to 
his  wife  or  hor  husband  as  long  as  either  lives."  "A 
woman  is  bound  by  the  law  as  long  as  her  husband 
liveth,  but  if  her  husband  die,  she  is  at  liberty  ; 
let  her  many  to  whom  she  will,  only  in  the  Lord." 
(I.  Coil.  vii.  31).) 

Q.  —  Why  does  not  the  Catholic  Church  approve 
of  marriages  between  Protestants  and  Catholics  f 

A* — Because  they  introduce  a  subject  of  groat 
disconi  between  man  and  wife.  Religion  is  a 
point  upon  which  people  feel  very  strongly.  When 
the  wife  goes  in  one  direction  and  the  husband 
in  another,  they  are  generally  divided.     There  is 


72 


also  a  subject  of  constant  dispute  about  the  edu- 
cation of  their  children,  and  as  the  Cathob"'^  Church 
aims  at  peace  and  good-will,  it  discourages  those 
of  different  religious  creeds  to  unite  in  matrimony. 
Daily  experience  proves  the  wisdom  of  the  Cath- 
olic Church. 

Q.  —  Why  do  Catholics  Invariably  call  for  the 
priest  to  anoint  them  ivhen  they  are  dying  ? 

A. — Because  in  our  Bible  they  are  commanded 
to  do  so,  and  the}^  follow  word  for  word  the  in- 
junction of  St.  James,  "  Is  an}'  man  sick  amongst 
you?  Let  him  bring  in  the  priests  of  the  Church, 
and  let  them  pray  over  him,  anointing  him  with 
oil  in  the  name  of  the  Lord.  And  the  prayer  of 
faith  shall  save  the  sick  man,  and  the  Lord  shall 
raise  him  up  ;  and  if  he  be  in  sins,  they  shall  be 
fi^rgiven  Liin."  (James  v.  14,  15.)  We  see  here 
the  advantages  of  this  sacrament.  The  relieving 
of  the  sick  person,  and  if  he  has  been  in  sins,  they 
are  forgiven.  Many  sick  persons  are  deprived  of 
the  use  of  speech  when  dying,  and  cannot  confess 
their  sins,  but  if  thev  have  real  sorrow  for  them 
in  their  hearts,  God  forgives  them  —  through  the 
merits  of  His  Son  Jesus  Christ  infused  into  the 
soul  through  this  sacrament.  If  ever  the  poor 
sinner  requires  strenoth  from  above,  it  is  when 
the  gates  of  eternity  are  opening  upon  him,  and 
here  a  merciful  (Jod  steps  in  to  reconcile  the  sin- 
ner on  earth  before  the  tinio  of  reconciliation  has 
passed.    The  Church  from  the  very  beginning  ad- 


73 


ministered  this  sacrament ;  the  Catholic  Church 
alone  retains  all  the  merciful  institutions  of  Jesus 
Christ ;  no  other  church  even  pretends  to  it. 

Obj,  —  Was  nut  this  anointing  only  to  cure  the 
hody^  and  a  mere  ceremony  that  was  to  be  discon- 
tinued f 

A, — We  do  not  read  so  in  the  Bible  —  for  St. 
James  says,  "  If  the  sick  person  be  in  sin  it  will 
be  forgiven  him,"  which  does  not  refer  to  the  cure 
of  the  body. 

Besides,  tlie  command  of  St.  James  is  positive  : 
"  If  there  be  any  sick  amongst  3'ou."  What  was 
ordained  for  the  first  Christians  ought  to  be  good 
for  the  present.  This  sacrament  of  anointing  was 
continued  in  the  Church  from  the  commencement, 
and  in  every  country. 

Q. — Is  it  anywhere  mentioned  in  Sacred  Scrijj' 
ture  that  earnest  belief  in  one's  own  predestination 
for  the  kingdom  of  heaven  insures  salvation  f 

A. — Such  a  doctrine  is  nowhere  to  be  found, 
but  the  contrary  can  be  seen  in  many  places  in 
the  Bible.  St.  Paul  advises  the  Philippians  to 
work  out  their  salvation  with  fear  Jiiid  trembling 
(Phil.  ii.  12.),  which  need  not  be  done  if  salva- 
tion were  certain,  and  the  Book  of  Ecclesiastics 
says,  "  no  man  knoweth  whether  he  is  worthy  of 
love  or  hat-ed  "  (ix.  1).  "  And  if  tlie  just  man 
shall  scarcely  be  saved,  where  shall  the  ungodly 
and  the  sinner  appear?"  (I.  Peter  iv.  18.) 
^'  Wherefore,  brethren,  labor  the  more  that  by 

4 


% 


74 


good  works  you  may  make  sure  your  calling  and 
election."  (II.  Peter  i.  10.)  "  Wherefore,  he 
that  thinketh  himself  to  stand,  let  him  take  heed 
lest  he  fall."  (I.  Cor.  x.  12.)  We  must  enter- 
tain strong  hopes  of  salvation  through  the  merits 
of  Jesus  Christ,  and  keep  His  commandments.  A 
certainty  of  salvation,  which  no  man  can  have, 
might  lead  to  carelessness  and  its  consequence. 

Q. — Has  God  destined  some  peo2}le  for  heaven — 
others  for  hell  ? 

A, — No.  It  would  be  the  greatest  blasphem}' 
to  suppose  that  a  God  so  infinitely  just  and  mer- 
ciful could  act  thus.  The  most  cruel  earthly  t}** 
rants  can  torture  their  enemies,  but  they  cannot 
create  them  for  torture.  God  gives  to  all  His 
creatures  means  to  gain  heaven ;  if  they  do  not 
use  them,  it  is  their  own  fault,  not  the  fault  of 
God.  God  predestined  for  heaven  those  whom  he 
foreknows  will  freely  keep  His  commandments. 
It  would  He  unworthy  of  God  to  force  any  man 
to  love  and  obev  Him.  Hence  He  endowed  him 
with  a  free  will  to  obey  or  not  to  obey,  to  love  or 
not  to  love.  It  is  also  a  most  honorable  condition 
for  man  to  be  frei^,  and  not  a  forced  slave. 

Q. — As  Christ  died  and  paid  the  ransom  for  all 
mankind^  will  not  all  he  saved^  no  matter  what  they 
do  ? 

A. — No.  Christ  ransomed  all,  and  called  tlieui 
from  bondage  ;  but  all,  though  ransomed,  do  not 
accept  the  call.     "  Many  are  called,  but  few  are 


" 


75 


chosen,"  because  thty  do  not  choose  to  keep  God'a 
law.  "  If  you  will  enter  into  life,  says  Christ,  keep 
my  commandments/*     (Matt.  xix.  17.) 

Q.  —  What  will  become  of  those  who  never  heard 
of  Christ,  or  redemption  through  Him  ? 

A. — God  is  a  good  Father,  and  will  not  punish 
those  who  had  not  the  advantage  of  knowing  His 
holy  will.  If  these  persons  keep  the  laws  of  God 
written  on  their  own  consciences  by  Nature  her- 
self, and  do  the  best  they  know,  God  will  be  mer- 
ciful to  them.  But  how  few  will  do  this,  unaided 
by  the  grace  of  our  Lord  Jesus  Christ ;  hence  the 
necessity  of  sending  to  those  people  missionaries 
to  preach  to  them  the  true  doctrines  of  Christ,  and 
to  administer  to  them  Baptism,  and  the  other 
Sacraments  instituted  by  our  Divine  Redeemer 
for  especial  help  to  salvation.  "  For  this  is  good 
and  acceptable  in  the  sight  of  God  our  Saviour, 
who  will  have  all  men  to  be  saved,  and  to  come 
to  the  knowledge  of  truth."     (I.  Tim.  ii.  3,  4.) 

Q.  —  What  do  you  think  of  those  who  say  "  there 
IS  no  God  "  ? 

A. — There  are  some  people  who  wish  to  pro- 
claim that  there  Is  no  God.  This  is  nothing  new. 
David  ill  his  psalms  says,  "  The  fool  said  m  his 
heart  there  is  no  God  ;  "  but  these  fools  believe  in 
themselves,  and  always  think  they  are  some  great 
people.  Now  who  are  those  who  believe  In  God? 
They  nrti  Ihn  wise,  the  religious,  and  best  In- 
structed, and  most  numerous  the  world  ever  saw. 


76 


All  those  certainly  cannot  be  considered  misled.- 
Thofee  who  deny  the  existence  of  God,  are  to  be 
severely  punished  for  their  sins  if  God  exist,  and 
hence  they  wish  to  deny  His  existence  altogether. 
They  acknowledge  that  they  exist  themselves,  and 
that  they  did  not  create  themselves,  and  that  the 
first  man  and  woman  certainly  must  have  been 
created.  They  could  not  make  themselves.  The 
Darwinian  theor}',  the  most  absurd  that  ever  was 
invented,  has  no  foundation  whatsoever  to  rest 
on,  except  on  the  ravings  of  a  disorganized  brain. 
There  is  no  real  proof  of  his  system.  In  the  ge- 
ology of  the  world,  all  the  discoveries  prove  the 
Darwinian  theor}'  to  be  au  hallucination.  Fossils 
have  been  found  in  the  strata  and  drift  of  every 
age  of  the  world,  but  no  incipient  man,  in  his  state 
of  transition  from  a  monkey,  has  been  discovered, 
nor  any  animals  in  their  transttuoi  eoudition  from 
atom  to  animal. 


[nisled.' 
3  to  be 
st,  and 
gether. 
es,  and 
hat  the 
e  been 
J.  The 
^er  was 
to  rest 
brain, 
the  ge- 
)ve  the 
Fossils 
f  every 
is  state 
overed, 
>a  from 


